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SERMONS 


li¥    THE    LATE 


* 


REV,  JOSEPH  LATHROP,  D.  D. 


CASTOR  OF  THE  FIRST  CHURCH  IN  WEST  SPRINGFIELD,  MAS 


NEW   SERIES. 


WITH    A 


MEMOIR  OF  THE  AUTHOR'S  LIFE, 


WRITTEN    BY    HIMSELF. 


SPRINGFIELD  : 

A.  G.   T  ANN  ATT  &  CO. 

1821. 


••% 


DISTRICT  OF  MASSACHUSETTS,  to  -wit  . 

District  Clerk's  Office. 
BE  IT  REMEMBERED,  that  on  the  twenty  eighth  day  of  April,  A.  D.  1821, 
in  the  forty-fifth  year  of  the  Independence  of  the  United  States  of  America, 
A.  G.  Taknatt  &  Company,  of  the  said  District,  have  deposited  in  this  of- 
fice the  title  of  a  book  the  right  whereof  they  claim  as  proprietors  in  the  words 
following,  to  -ait  : 

"  Sermons  by  the  late  Rev.  Joseph  Lathrop,  D  D.  pastor  of  the  first  church  in 
West  Springfield,  Mass.  New  Series.  With  a  memoir  of  the  author's  life,  writ- 
ten by  himself." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled,  "  An 
Act  for  the  encouragement  of  learning,  by  securing  the  copies  of  Maps,  Charts 
am!  Books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times  there- 
in mentioned  :  and  also  to  an  Act  entitled,  "  An  Act  supplementary  to  an  Act, 
fiititled,  An  Act  for  the  encouragement  of  learning,  by  securing  the  copies  of 
Maps  Charts  and  Books,  to  the  authors  and  proprietors  of  such  copies  during  the 
times  therein  mentioned  ;  and  extending  the  benefits  thereof  to  the  arts  of  de- 
signing, engraving  and  etching  historical,  and  other  prints." 

JOHN  W.  DAVIS,  Clerk  of  the 
District  of  Massachusetts. 


CONTENTS. 


Preface,       --------    vii 

Memoir,         -___-__-     xi 
SERMON  I. 

THE  HARMONY  AND  CONSISTENCY  OF  GOD's  WORKS. 

The  Lord  hath  made  all  things  for  himself;  yea,  even  the  wicked  for  the  day 
of  evil. — Proverbs  xiv.  4. 3 

SERMON  II. 

THE    MADNESS    AND    FATE    OF    IMPENITENT    SINNERS. 

Yea  also  the  heart  of  the  sons  of  men  is  full  of  evil ;  and  madness  is  in  their 
heart  while  they  live,  and  after  that  they  go  to  the  dead. — Ecdesiastes 
ix.3. y        -       12 

SERMON  III. 

Same  subject  continued      ----------22 

SERMON  IV. 

UNREASONABLE    DEMANDS  IN  RELIGION  EXPOSED  AND 

CONDEMNED. 

Likewise  also  the  chief  priests,  mocking  him  with  the  scribes  and  elders, 
said,  he  saved  others;  himself  he  cannot  save  :  If  he  be  the  King  of  Israel, 
let  him  now  come  down  from  the  cross ;  and  we  will  believe  him. — Mat- 
thew xxvii.  41.  42. 33 

SERMON  V. 

JESUS  GLORIFIED. A  COMMUNION  SERMON. 

Jesus  answered  them,  saying,  the  hour  is  come  that  the  Son  of  man  should 
be  glorified. — John  xii.  23.  46 

SERMON  VI. 

RELIGIOUS  HOPE. 
Let  me  not  be  ashamed  of  my  hope. — Psalm  cxix.  116.      -        -        -        -      56 


* 


iy  CONTENTS. 

SERMON  VII. 

THE  NEW  HEART  A  DIVINE  WORK. 
A  new  heart  will  I  give  you,  and  a  new  spirit  will  I  put  within  you ;  and  I 
will  take  away  the  stony  heart  out  of  your  flesh,  and  I  will  give  you  ajieart 
of  flesh. — Ezekiel  xxxvi.  26. 6ft 

SERMON  VIII. 

SINNERS  CONTRADICTING  THEIR  PRAYERS. 

And  Zedekiah  the  king  sent  Jehucal  the  son  of  Shelemiah,  and  Zephaniah 
the  son  of  Maaseiah  the  priest,  to  the  prophet  Jeremiah,  saying,  Pray  now 
unto  the  Lord  our  God  for  us. — Jeremiah  xxxvii.  3.  -        -        -        -      77 

SERMON  IX. 

THE  GRACE  OF  GOD  IN  THE  JUSTIFICATION  OF  THE 

BELIEVER. 

Now  to  him  that  worketh  is  the  reward  not  reckoned  of  grace,  hut  of  deht. 
But  to  him  that  worketh  not,  butbelievelh  on  him  that  justifieth  the  ungod- 
ly, his  faith  is  counted  for  righteousness. — Romans  iv.  4.  5.  90 

SERMON  X. 

TTHE  DIFFERENT  ENDS  OF  THE  TWO  THIEVES    CRUCIFIED 

WITH    CHRIST. 

And  one  of  the  malefactors,  which  were  hanged,  railed  on  him,  saying,  If 
thou  be  the  Christ,  save  thyself  and  us.  But  the  other  answering,  rebuked 
him,  saying,  Dost  not  thou  fear  God,  seeing  thou  art  in  the  same  condem- 
nation ?  And  we  indeed  justly;  for  we  receive  the  due  reward  of  our 
deeds :  but  this  man  hath  done  nothing  amiss. — And  he  said  unto  Jesus, 
Lord,  remember  me,  when  thou  comest  into  thy  kingdom.  And  Jesus 
said  unto  him,  verily  I  say  unto  thee,  To-day  shalt  thou  be  with  me  in 
Paradise. — Luke  xx'rii.  39 — 43. 99 

SERMON  XL 

THE   SLAVERS'  AND  REDEMPTION  OF   SINNERS. 
Thus  saith  the  Lord,  ye  have  sold  yourselves  for  nought ;  and  ye  shall  be  re- 
deemed without  money. — Isaiah  Hi.  3. 108 

SERMON  XII. 

BIGOTRY,  PRIDE  AND  CARELESSNESS   IN  RELIGION. 

And  when  Gallio  was  deputy  of  Achaia,  the  Jews  made  insurrection  with 
one  accord  against  Paul,  and  brought  him  before  the  judgment  seat,  saying, 
This  fellow  persuadeth  men  to  worship  God  contrary  to  the  law.  And 
when  Paul  was  now  about  to  open  his  mouth,  Gallio  said  to  the  Jews,  If  it 
were  a  matter  of  wrong,  or  of  wicked  lewdness,  0  ye  Jews,  reason  would, 
that  I  should  bear  with  you.  But  if  it  be  a  question  of  words  and  names 
and  of  your  law,  look  ye  to  it ;  for  I  will  be  no  judge  of  such  matters.  And 
he  drave  them  from  the  judgment  seat.  Then  all  the  Greeks  took  Sos- 
thenes,  the  chief  ruler  of  the  synagogue,  and  beat  him  before  the  judgment 
seat.     And  Gallio  cared  for  none  of  these  things. — Mis  xciii.  12 — 17.      -     117 

SERMON  XIII. 

THE  DANGER  OF  CARELESSNESS. 

5ametext.       -  - -       -       -    126 


CONTENTS.  \ 

SERMON  XIV. 

THE  FATE  OF  Lot's  WIFE — A   WARNING  TO  SINNERS. 
Remember  Lot's  wife. — Luke  xvii.  32. •  13"* 

SERMON  XV. 

Same  subject  continued. 

SERMON  XVI. 

THE  OPENING  GRAVE  CONTEMPLATED  AND  IMPROVED. 
The  graves  are  ready  for  me. — Job  xvii.  1. '     15' 

SERMON  XVII. 

THE  NATURE  AND   PROPERTIES   OF  A  GOOD  CONSCIENCE. 
We  trust  Ave  have  a  good  conscience,  in  all  things  willing  to  live  honestly. — 
Hebrews  xiii.  IS. -        -     168 

SERMON  XVIII. 

THE  CAUSES  OF  AN  EVIL,  AND  THE  MEANS  OF  OBTAINING 

A  GOOD  CONSCIENCE. 

Same  text.  "Tlfcm 1T9 

SERMON  XIX. 

THE  BELIEVER  PRAYING  FOR  AN  INCREASE   OF  HIS   FAITH. 


And 
bel 


straitway  the  father  of  the  child  cried  out,  and  said  with  tears,  Lord,  I 
lieve;  help  thou  mine  unbelief. — Mark  ix.  24.     -----     190 


SERMON  XX. 


THE  DREADFUL  SOUND. 
A  dreadful  sound  is  in  his  ears. — Job  xv.  21.        -        -        -        -  -201 

SERMON  XXI. 

REFLECTIONS  ON  THE  CHARACTER  OF  PETER. 
Therefore  that  disciple  whom  Jesus  loved,  saitb  unto  Peter,  It  is  the  Lord. 
ISow  when  Peter  heard  that  it  was  the  Lord,  he  girt  his  fisher's  coat  unto 
him,  (for  he  was  naked)  and  did  cast  himself  into  the  sea.  And  the  other 
disciples  came  in  a  little  ship  (for  they  were  not  far  from  land,  but  as  it 
were  two  hundred  cubits)  dragging  the  net  with  fishes.— John  xxi.  7.  b.     -    ~i- 

SERMON  XXII. 

REFLECTIONS  ON  THE  CHARACTER  OF  JUDAS. 
Then  Judas,  which  had  bet  raved  him,  when  he  saw  that  he  was  condemned, 
repented  himself,  and  brought  again  the  thirty  pieces  ot  silver  to  the  cbiet 
priests  and  elders,  saying,  I  have  sinned,  in  that  I  have  betrayed  innocent 
blood.  And  they  said,  what  is  that  to  us  ?  See  thou  to  that.  And  he  cast 
down  the  pieces  of  silver  in  the  temple,  and  went  and  hanged  himselt.— 
Matthew  xxvii.  34. 35.      --.-----  ■    &a 

SERMON  XXIII. 

-    234 
Same  subject  continued. 


Ti  CONTENTS. 

SERMON  XXTV. 

THE  PRESENT  CONDITION  AND  FUTURE  PROSPECTS  OF    THE 

BELIEVER. 

For  we  know,  that  if  our  earthly  house  of  this  tabernacle  be  dissolved,  we 
have  a  building  of  God,  an  house  not  made  with  hands,  eternal  in  the  heav- 
ens.— //  Corinthians  v.  1. 246 

SERMON  XXV.  0 

Same  subject  continued. •        -    255 

SERMON  XXVI. 

THE    SECURITY  OF  GOD's  PEOPLE. 
He  that  dwelleth  in  the  secret  place  of  the  Most  High,  shall  abide  under  the 
shadow  of  the  Almighty. — Psalm  xci.  1. 264 

SERMON  XXVII. 

THE  DIFFERENCE  BETWEEN  TRUE  AND  FALSE  RELIGION. 

What  is  the  chaff  to  the  wheat  ? — Jeremiah  xxiii.  28.    -  274 

SERMON  XXVIII. 

THE  PHARISEE  AND  THE  PUBLICAN. 

And  he  spake  this  parable  unto  certain,  which  trusted  in  themselves  that  they 
were  righteous,  and  despised  others. 

Two  men  went  up  to  the  temple  to  pray,  the  one  a  Pharisee,  and  the  other  a 
publican.  The  Pharisee  stood  and  prayed  thus  with  himself;  God  I  thank 
thee,  that  I  am  not  as  other  men  are  ;  extortioners,  unjust,  adulterers,  or 
even  as  this  publican.  I  fast  twice  in  a  week ;  I  give  tythes  of  all  that  I 
possess.  And  the  publican,  standing  afar  on",  would  not  so  much  as  lift  up 
his  eyes  to  heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful  to 
me  a  sinner.  I  tell  you,  this  man  went  down  to  his  house  justified  rather 
than  the  other. — Luke  xviii.  9 — 14. 286 

SERMON  XXIX. 

Same  subject  continued.     ----- 295 

SERMON  XXX. 

THE  EVIDENCES  OF  OUR  TITLE  TO  THE  HEAVENLY 

INHERITANCE. 

And  he  said,  Lord  God,  whereby  shall  I  know,  that  1  shall  inherit  it  ? — Gen- 
esis xv.  8.         .-..--------    304 

SERMON  XXXI. 

THE  DANGER  OF  OFFENDING  CHRIST'S  LITTLE  ONES. 
Take  heed  that  ye  despise  not  one  of  these  little  ones ;  for  I  say  unto  you  that 
in  heaven  their  angels  do  always  behold  the  face  of  my  father  which  is  in 
heaven. — Matthew  xviii.  10.      - --    316 


PREFACE. 

The  author  of  the  following  discourses  has,  nearly  three  years 
since,  retired  from  his  public  labours,  on  account  of  the  infirmitie? 
of  age,  and  more  especially  of  the  failure  of  his  sight.  He  had  no 
intention  of  appearing  again  before  the  public ;  but  the  urgent  so- 
licitations of  some  of  his  friends,  and  a  suggestion  from  several  of 
his  brethren  in  the  ministry,  that  another  volume  of  sermons 
might  be  useful,  have  induced  him  to  give  his  consent  to  the  pres- 
ent publication. 

In  making  the  selection,  the  great  imperfection  of  his  sight  has 
obliged  him  to  be  less  particular  than  he  could  have  wished  ; 
though  the  volume  is  principally  composed  of  sermons  which  he 
had  revised  toward  the  close  of  his  ministry. 

He  is  sensible  that  he  is  just  upon  the  confines  of  another 
world ;  and  if  these  discourses,  or  any  which  he  has  formerly  pub- 
lished, may  be  the  means  of  protracting  his  usefulness,  in  any  de- 
gree, beyond  his  life,  his  highest  wishes  concerning  them  will  be 
answered. 

Joseph  Lathrop. 

West  Springfield,  Dec.  6,  1820. 


K 


ADVERTISEMENT. 


It  may  not  be  improper  to  observe,  that  when  the  contract 
was  made  for  the  copy-right  of  the  following  sermons,  in  October 
last,  the  Reverend  Author  indulged  little  hope  that  he  should  live 
to  witness  their  publication — The  foregoing  preface  was,  howev- 
er, written  and  the  manuscripts  prepared  for  the  press,  when  the 
godly  man  ceased  from  the  earth. 

The  existence  of  a  memoir  of  his  life,  written  by  himself,  be- 
ing made  known,  the  publication  of  the  sermons  was  delayed  with 
a  view  to  the  addition  of  this  interesting  biography. 

The  Publishers. 

Springfield,  August  20,  1821. 


MEMOIR 


OF  THE  LIFE  AND  CHARACTER 


T^EY.  30SE7H  1a&T&T!IOY,  D.  I>, 


' 


] 


i'w 


MMM^am, 


The  Rev.  John  Lathrop,  a  minister  of  Barnstable,  in  Eng- 
land, arrived  at  Scituate,  28th  Sept.  1634,  with  several  sons.  He 
settled  in  the  ministry  at  Barnstable,  a  town  in  Massachusetts,  so 
called  from  the  town  of  the  same  name  in  England.  A  number 
of  his  former  flock  came  and  settled  in  the  same  town. 

Samuel,  his  youngest  son,  came  to  Norwich  in  Connecticut, 
and  there  settled  in  a  family  state.  He  was  my  great  grand- 
father. He,  and  my  predecessors  after  him,  all  lived  and  died  in 
that  town.  There  I  was  born,  Oct.  20,  1731,  O.  S.  My  father's 
name  was  Solomon.  He  married  Martha,  the  eldest  daughter  of 
Deacon  Joseph  Perkins.  She  was  then  the  widow  of  Thomas 
Todd  of  Rowley,  with  whom  she  had  lived  but  about  four 
months.     He  died  without  issue. 

My  father  died  May  — ,  1733,  aged  27.  He  left  a  daughter 
older  than  myself,  who  died  a  few  weeks  after  him.  From  me- 
moirs which  he  left,  and  from  letters  which  he  wrote  to  his  par- 
ticular friends,  and  which  I  have  seen,  I  have  formed  an  opinion 
of  him,  as  a  person  of  early  and  eminent  piety,  of  good  natural 
talents,  and  of  more  than  a  common  education  for  that  day. 
This  idea  has  been  confirmed  by  information  from  some  of  his 
contemporaries. 

In  his  writings  I  have  seen  very  serious  and  grateful  acknowl- 
edgements of  the  wonderful  preservation  of  his  life  in  a  moment 


x'lJ  MEMOIR  OF  DR.  LATHROP. 

of  imminent  danger,  when  he  was  a  youth.  The  town  of  Nor- 
wich was  building  a  bridge  over  Shatucket  river,  near  to  which 
my  grand-father  lived.  The  bridge  was  high,  and  designed  to 
be  strengthened  by  geometrical  works  above.  The  people  had 
made  some  progress  in  raising  the  structure,  when,  by  some  in- 
^attention  in  the  managers,  the  whole  work  gave  way  and  fell  in 
a  general  crash.  My  father,  who,  at  that  moment,  was  on  the 
top  of  one  of  the  highest  posts,  nearly  forty  feet  from  the  water, 
fell  with  the  bridge.  He  was  taken  up  as  dead,  and  laid  on  a 
stick  of  timber.  Indications  of  life  soon  appearing,  he  was  taken 
off  and  carried  home.  He  was  much  injured;  but  in  a  few 
weeks  was  restored  to  health  and  soundness.  Several,  though 
apparently  in  less  danger,  were  more  grievously  wounded ;  and, 
I  think,  one  was  killed.  I  have  seen  in  my  youth  a  printed  nar- 
rative of  the  catastrophe  ;  but  many  circumstances  are  now  lost 
to  my  recollection. 

My  situation  was  remote  from  school ;  but  my  mother  paid 
particular  attention  to  my  education.  She  instructed  me  in  read- 
ing and  writing,  and  in  the  principles  of  religion.  She  was  a 
person  of  exemplary  piety. 

In  the  year  1739,  when  I  was  in  the  eighth  year  of  my  age, 
my  mother  married  to  a  Mr.  Loomis,  of  Bolton,  with  whom  I 
lived  till  I  became  a  member  of  college.  He  was  a  sensible, 
good  man  ;  he  treated  me  with  much  kindness  ;  nor  could  I  ever 
accuse  him  of  undue  partiality  in  favour  of  his  own  children. 
At  the  age  of  fourteen,  I  chose  him  my  guardian,  nor  did  I  err 
in  my  choice. 

About  this  time  there  was  a  general  attention  to  religion  in  the 
country,  and  it  reached  the  vicinity  in  which  I  lived.  Many 
youths  were  exceedingly  agitated  with  religious  terrors  for  a  time  j 
and  then  were  wrought  into  high  comforts  and  joys.  My  mind 
was  not  wholly  unaffected  with  what  I  saw  and  heard ;    but  it 


MEMOIR  OF    UK.  LATMROP.  x\\\ 

was  calm  and  unruffled.  I  often  wished  to  experience  the  strong 
sensations  which  some  others  seemed  to  feel,  but  could  not  attain 
to  them  in  the  same  degree.  My  mind,  however,  was  serious  and 
attentive.  I  often  retired  for  secret  prayer,  read  much,  thought 
I  found  benefit  in  reading  pious  books,  such  as  Alleyn's  Alarm, 
Stoddard's  Safety  of  Appearing,  and  some  of  Bunyan's  works, 
&c.  (and  I  have  never  lost  my  relish  for  Bunyan.)  I  hoped  that 
religion  was  radically  formed  in  my  mind.  But,  alas  !  I  have 
found  reason  to  lament  that  my  subsequent  life  came  so  much 
short  of  my  early  resolutions. 

At  the  age  of  about  sixteen  I  felt  a  strong  desire  of  a  pub- 
lic education.  I  realized  the  difficulty  in  my  way.  My  pat- 
rimony lay  chiefly  in  lands,  and  none  had  power  to  sell  them  for 
the  purpose  which  I  contemplated.  I  ventured,  however,  one 
evening,  to  propose  the  matter  to  my  step-father,  who  gave  it  a 
more  favorable  attention  than  I  expected  :  but  said,  that  for  cer- 
tain reasons,  of  which  I  felt  the  force,  the  business  must  be  de- 
layed for  a  few  months.  After  a  little  time,  it  was  agreed  be- 
tween him  and  an  uncle  of  mine  in  Norwich,  that  they  would 
sell  a  part  of  my  lands,  give  a  bond  for  a  deed,  and  take  on  them- 
selves the  risk  of  my  life  and  fidelity.  This  was  a  generous  ac- 
tion.    I  secured  them  as  soon  as  I  was  legally  able. 

1  prepared  for  college  under  the  tuition  of  Rev.  Mr.  White,  of 
Bolton,  an  accurate  linguist  and  able  instructor.  I  entered  Yale 
college  in  1750,  being  then  in  my  nineteenth  year,  and  gradua- 
ted in  1754.  While  I  was  a  member  of  college,  I  had  two  fits 
of  sickness ;  but  by  the  good  hand  of  Providence  was  carried 
safely  through  both.  In  my  last,  year,  I  fell  into  a  languid  state, 
which  continued  for  some  months  ;  but  by  returning  home  and 
applying  myself  moderately  to  the  labours  of  the  field,  I  regained 
my  usual  health.  At  college  I  had  too  much  neglected  bodily 
^erci^e.  which  is  absolutely  necessary  for  the  health  of  students. 


xiv   '  MEMOIR  OF  DR.  LATHKOP. 

In  the  course  of  this  year,  there  were  some  deaths  in  college, 
which  deeply  impressed  my  mind  with  a  sense  of  the  uncertainty 
of  life,  the  necessity  of  religion  and  the  importance  of  a  good 
hope.  I  felt  a  conviction  of  my  sinfulness,  lamented  it  before 
God,  sought  His  mercy,  and  seemed  to  myself,  as  if  religion  was 
my  choice  ;  but  was  much  discouraged  by  an  apprehension,  that 
I  was  one  of  the  non-elect.  I  spent  much  time  in  secret  exer- 
cises. As  I  was  walking  and  meditating,  one  day,  in  solitude  and 
anxiety,  I  reasoned  thus  with  myself.  "  A  Saviour  has  come  to 
open  a  way  of  salvation  for  sinners.  Salvation  is  offered,  and  the 
terms  are  stated.  The  offer  is  to  all,  and  the  terms  are  the  same 
for  all.  In  God  there  is  no  insincerity.  To  Him  belong  secret 
things ;  things  only  which  are  revealed  belong  to  me.  There 
can  be  no  decree,  which  frustrates  the  Divine  promises.  If  I 
comply  with  the  terms,  the  benefits  promised  are  mine.  God  has 
chosen  men  to  salvation  through  sanctification  of  the  Spirit  and 
belief  of  the  truth.  It  concerns  me  to  make  my  election  sure 
by  adding  to  my  faith,  virtue,  &ic.  By  faith  and  patience  I  may 
inherit  the  promises." 

By  thus  arguing  with  myself,  my  anxiety  was  relieved,  my 
mind  composed,  and  my  hope  strengthened.  Soon  after  this  I 
made  a  profession  of  religion  in  the  church  in  Bolton ;  and  there, 
for  the  first  time,  I  came  to  the  Lord's  table. 

After  I  had  taken  my  degree,  I  came  to  Springfield,  first  par- 
ish, to  teach  a  grammar  school,  and  was  admitted  a  boarder  in 
the  family  of  Rev.  R.  Breck,  the  minister  of  the  parish,  who 
kindly  assisted  me  in  my  professional  studies.  I  had  the  happi- 
ness of  the  company  of  Mr.  Whitney,*  a  licensed  candidate,  who 
then  resided  in  the  family. 

*  The  Rev.  Dr.  Whitney  of  Brooklyn,  Conn.  The  friendship  which  com- 
menced between  them  at  this  early  period  was  mutually  cherished,  till  ihe  close 
of  Dr.  L's  life.  Doctor  "W.  survives  his  venerable  friend,  and  it  is  understood 
that  he  is  now  at  the  advanced  age  of  90,  in  comfortable  health,  and  in  the  pos- 
session of  a  rood  decree  of  intellectual  vigour. 


MEMOIR  OF  DR.  LATHROP.  xv 

In  January,  1756,  by  advice  of  Mr.  Breck,  I  offered  myself 
as  a  candidate  for  the  ministry,  to  an  Association  of  ministers  then 
sitting  in  Suffield,  who  examined,  approved  and  recommended  me. 

In  March  following,  in  consequence  of  advice  from  neighbor- 
ing ministers,  I  was  invited  by  the  parish,  of  which  I  am  now  the 
pastor,  then  vacant  by  the  death  of  Rev.  S.  Hopkins,  to  preach 
as  a  candidate  for  settlement.  In  July  I  received  an  unanimous 
call,  and  in  August  received  ordination.  This  was  the  only  va- 
cancy, in  which  I  preached  as  a  candidate,  and  I  was  the  only 
candidate  employed  by  the  parish. 

Some  time  after  my  ordination,  realizing,  from  a  little  experi- 
ence, the  greatness  of  my  work  and  my  own  insufficiency  for  it  j 
considering  how  much  might  depend  on  my  fidelity  in  it,  and  fear- 
ing I  had  undertaken  it  presumptuously,  I  set  apart  a  day  for  secret 
devotion,  having  a  special  regard  to  my  ministerial  work.  My 
meditations  and  resolutions  on  that  day  I  committed  to  writing  for 
my  future  use  and  benefit. 

After  invoking  God's  presence  and  assistance,  I  called  to  mind 
the  mercies  which  I  had  experienced  from  my  childhood  to  that 
time,  more  particularly  marking  such  as  had  been  distinguished. 
I  acknowledged  my  high  obligations,  lamented  my  unworthy  re- 
turns, sought  forgiveness  of  sins  past,  and  implored  grace  for  the 
time  to  come. 

I  then  made  a  fresh  dedication  of  myself  to  God,  with  resolu- 
tions of  future  obedience  to  His  will,  and  of  fidelity  in  His  service 

My  resolutions  were,  in  substance,  as  follows  : 

With  regard  to  my  devotions,  I  resolved, 

That  I  would  direct  my  morning  thoughts  to  God,  and  spend 
some  of  my  earliest  moments  in  conversing  with  Him — That  at 
evening  I  would  recollect  the  sins  and  errors  of  the  day,  seeking 
God's  mercy  for  pardon,  and  His  grace  for  future  security,  and 
would  review  occurrences  in  Providence  with  suitable  reflections 


xvi  MEMOIR  OF  DR.  LATHROP. 

upon  them — That  I  would  anticipate  the  seasons  of  devotion, 
when  I  foresaw  probable  diversions — That  I  would  transact  ordi- 
nary business  in  the  fear  of  God,  set  Him  before  me,  and  act  un- 
der a  sense  of  His  presence — That  I  would  seek  a  more  intimate 
acquaintance  with  religion  in  its  doctrines  and  duties,  and  make 
it  the  rule  of  my  conduct  and  the  source  of  my  comfort. 
With  regard  to  the  government  of  myself,  I  resolved, 
To  use  God's  creatures  with  sobriety — To  exclude  vain  and 
sinful  thoughts — To  suppress  rising  corruptions — to  avoid  fore- 
seen temptations,  and  resist  such  as  might  suddenly  assail  me — 
To  set  a  watch  before  me  in  places  of  known  danger — To  guard 
against  rash  and  unadvised  speech — To  keep  my  passions  in 
subjection,  and  acquire,  as  far  as  possible,  an  habitual  command  of 
them. 

In  my  treatment  of  men,  I  resolved, 

To  preserve  a  sacred  regard  to  truth  in  my  words,  and  to  jus- 
tice in  my  conduct — To  be  tender  of  characters — Kind  to  the 
needy — Meek  under  supposed  injuries — Thankful  for  favours — 
Hospitable  to  strangers — Condescending  in  cases  of  difference — 
Courteous  and  peaceable  to  all  men. 

In  my  ministerial  character  and  work,  I  resolved, 
To  cultivate  in  my  heart,  and  exemplify  in  my  life,  that  reli- 
gion which  I  had  undertaken  to  preach — To  compose  my  ser- 
mons with  perspicuity,  and  accommodate  them  to  the  circum- 
stances of  my  people — To  attend  on  my  ministry,  even  though 
I  might  incur  worldly  loss — To  select  subjects  of  real  importance, 
and  handle  them  faithfully,  though  I  myself  should  fall  under  the 
censure  of  my  own  preaching — To  improve  Providences  in  my 
preaching — To  commend  myself  to  the  consciences  of  my  hear- 
ers— In  things  indifferent,  to  make,  not  my  own  will  and  hu- 
mour, but  the  common  peace  and  edification  the  rule  of  my  con- 
duct— To  visit,  advise  and  comfort  my  people  as  occasion  might 


MKMOIR  OF  DR.  LYTHR(5P.  xvil 

require ;  but  not  to  spend,  in  ceremonious  and  useless  visits,  the 
time  which  ought  to  be  employed  in  my  study — To  attend  to  the 
calls  of  rich  and  poor  indifferently,  without  preferring  one  before 
another — To  write  my  sermons  with  care,  and  seek  Divine  direc- 
tion when  I  entered  on  the  composition  of  them — To  approach 
God's  house  with  collection  of  thought  and  with  a  petition  for  the 
presence  of  his  grace — To  speak  that  only  which  might  be  pro- 
fitable, and  to  keep  back  nothing  that  was  so — To  choose  out  ac- 
ceptable, but  upright  words — To  pay  particular  attention  to  the 
youth  in  my  preaching — To  examine  what  effect  my  preaching 
has  on  myself,  and  pray  that  it  may  have  a  saving  effect  on  my 
hearers — To  commend  my  people  often  to  the  grace  of  God,  and 
to  remember  at  his  throne  their  various  particular  cases — In  all 
my  religious  inquiries  to  make  the  sacred  oracles  my  guide,  and 
never  to  receive  for  doctrine  the  commandments  of  men. 

Having  formed  and  written  these  resolutions,  I  laid  them  before 
God,  and  concluded  with  this  prayer : — "  My  gracious  God,  these 
resolutions  I  have  formed  in  thy  presence,  and,  I  hope,  in  thy  fear. 
My  performance  will  depend  on  thy  grace.  This  I  now  humbly 
implore.  Let  it  be  present  with  me,  and  sufficient  for  me.  I  plead 
no  worthiness  of  my  own,  for  none  have  I  to  plead ;  but  other  and 
better  arguments  abound.  They  are  such  as  thou  hast  put  into 
my  mouth  and  into  my  heart.  Let  these  prevail.  I  plead  thine 
abundant  mercy ;  the  righteousness  and  intercession  of  thy  Son  , 
the  power  and  goodness  of  thy  Spirit;  the  free  offers  of  thy 
help  made  in  thy  word ;  thy  command  that  I  should  seek  thy 
Spirit,  and  the  promise  annexed  to  the  command.  May  I  not 
also  plead  my  relation  to  thy  people  ?  Thou  hast  put  me  into  the 
ministry.  I  know  not  how  much  the  salvation  of  others  may  de- 
pend on  my  fidelity.  Let  not  my  sins  and  my  unworthiness  hinder 
my  receiving  such  a  supply  of  thy  grace,  as  may  be  necessary  to 
the  success  of  my  ministry.     Let  not  my  iniquities  stand  in  the 


xviii  MEMOIR  OF  DU.  LATHROP. 

way  of  the  salvation  of  any  one  among  my  fellow-sinners.  How- 
ever it  may  ultimately  fare  with  me,  my  heart's  desire  and  prayer 
for  my  people  is,  That  they  may  be  saved." 

The  transactions  of  this  day  I  have  repeatedly  reviewed ;  and 
the  review,  I  hope,  has  quickened  me  to  duty ;  at  least  it  has  hum- 
bled me  for  my  neglects. 

In  the  evening  of  March  30,  1758,  there  was  an  occurrence, 
which  I  ought  to  remember  with  admiration  and  gratitude. 

Late  in  the  evening  I  was  called  to  visit  a  family  on  a  particular 
occasion,  at  the  distance  of  two  miles  from  my  lodging.  When 
I  returned  it  was  nearly  midnight.  Within  about  fifty  rods  of 
home,  my  horse  stumbled,  fell  and  threw  me  over  his  head. 
When  he  rose,  I  found  my  left  foot  entangled  in  the  stirrup.  As 
I  attempted  to  disengage  it,  the  horse,  being  affrighted,  cast  up 
his  heels  and  ran,  dragging  me  after  him.  My  situation  forbade 
the  hope  of  human  aid,  and  prevented  all  efforts  of  my  own.  I 
committed  myself  to  Providence,  perhaps  with  as  much  calmness 
as  my  condition  would  permit  j  at  least  with  as  much  as  my  mind 
was  capable  of.  The  horse  made  several  turns,  some  so  short  that 
he  almost  trode  on  me.  I  was  not  in  a  situation  to  measure  time, 
or  ground;  but  the  horse  must  have  run  with  me  a  number  of 
rods.  At  length  my  foot  was  disengaged,  and  I  rose  without 
feeling  any  injury,  except  some  contusions  by  being  dragged  on 
the  rough  and  frozen  ground.  A  circumstance,  trifling  in  itself, 
was  the  probable  cause  of  my  preservation.  I  had,  on  the  pre- 
ceding day,  exchanged  my  shoes,  and  put  on  a  pair  in  a  state  of 
decay,  which  I  had  not  worn  for  a  length  of  time.  As  it  was 
evening,  when  I  rode  out,  I  wore  the  shoes  which  I  had  on.  The 
horse,  in  plunging,  pressed  my  foot  so  far  forward,  that  the  stirrup 
came  over  my  shoe -buckle,  and  there  hung.  The  leather  being 
old  and  tender,  gave  way,  and  the  strap  which  held  the  buckle 


MEMOIR  OF  DR.  LATIIROP.  XiX 

was  torn  off  with  a  part  of  the  quarter.     Had  the  leather  been 
firm,  my  foot  probably  would  not  have  been  released. 

Life  often  depends  on  circumstances,  which  are  beyond  human 
intention,  or  fore-thought.  The  way  of  a  man  is  not  in  himself. 
A  horse  is  a  vain  thing  for  safety.  A  life  preserved  by  God's  in- 
terposing providence,  ought  to  be  devoted  to  the  kind  preserver. 
May  16, 1759, 1  was  married  to  Miss  Elizabeth  Dwight,  young- 
er daughter  of  Capt.  Seth  Dwight,  of  Hatfield.  This  connection 
laid  a  foundation  for  much  family  comfort.  She  has  ever  been 
a  great  blessing  in  her  place,  and  in  all  her  relations. 

Oct.  19,  1767,  my  fourth  child,  Samuel,  aged  ten  months,  died 
with  the  rattles.  His  mother  was  with  her  friends  at  Hatfield. 
O,  what  agonies  he  felt,  wholly  unconscious  of  the  moral  cause. 
When,  in  his  suffocation,  he  earnestly  whispered  "  Pa — ,  Pa — ," 
stretched  forth  his  trembling  hands  and  directed  his  anxious  eyes 
to  me,  I  plainly  perceived  what  confidence  he  placed  in  my  ability 
to  relieve  his  distress.     He  seemed  to  wonder  at  my  neglect. 

What  relief  I  should  have  felt,  if  I  could  have  told  him  my  im- 
potence !  His  earnest  looks  toward  an  impotent  parent,  whose 
attention  he  had  before  experienced,  admonished  me  to  direct 
my  faith  toward  that  heavenly  Parent,  who  wants  neither  goodness, 
nor  power. 

My  steady  aim  in  preaching  has  been  to  promote  real  religion 
in  temper  and  practice,  and  to  state  and  apply  the  doctrines  of  the 
gospel  in  a  manner  best  adapted  to  this  end.  Keeping  this  end 
in  view,  I  have  avoided  unprofitable  controversy.  I  have  never 
started  objections  against  a  plain  doctrine  to  shew  my  agility  in 
running  them  down.  I  have  been  careful  not  to  awaken  disputes, 
which  were  quietly  asleep,  nor  to  waste  my  own  and  my  hearers' 
time  by  reproving  imaginary  faults,  or  indifferent  customs.  Among 
these  I  have  reckoned  the  fashions  of  dress.  I  was  once,  and  once 
only,  requested  to  preach  against  prevailing  fashions.     A  remote 


xx  MEMOIR  OF  DR.  LATHROP. 

inhabitant  of  the  parish,  apparently  in  a  serious  frame,  called  up- 
on me  one  day,  and  pressed  the  necessity  of  bearing  my  testimo- 
ny against  this  dangerous  evil.  I  observed  to  him,  that  as  my 
people  were  generally  farmers  in  middling  circumstances,  I  did 
not  think  they  took  a  lead  in  fashions  ;  if  they  followed  them,  it 
was  at  a  humble  distance,  and  rather  to  avoid  singularity,  than  to 
encourage  extravagance — that  as  long  as  people  were  in  the  habit 
of  wearing  clothes,  they  must  have  some  fashion,  or  other,  and 
a  fashion  that  answered  the  ends  of  dress,  and  exceeded  not  the 
ability  of  the  wearer,  I  considered  as  innocent,  and  not  deserving 
reproof.  To  this  he  agreed  ;  but  said,  what  grieved  him  was  to 
see  people  set  their  hearts  so  much  on  fashions.  I  conceded,  that 
as  modes  of  dress  were  trifles  compared  with  our  eternal  concerns, 
to  set  our  hearts  upon  them  must  be  a  great  sin.  But  I  advised 
him  to  consider,  that  to  set  our  hearts  against  such  trifles  was  the 
same  sin,  as  to  set  our  hearts  upon  them ;  and  as  his  fashion  dif- 
fered from  those  of  his  neighbors,  just  in  proportion  as  he  set  his 
heart  against  theirs,  he  set  his  heart  upon  his  own.  He  was  there- 
fore doubly  guilty  of  the  very  sin  which  he  imputed  to  others. 
And  I  desired  him  to  correct  his  own  fault,  which  he  could  not 
but  know,  and  to  hope  that  his  neighbors  were  less  faulty  than 
himself,  and  less  faulty  than  he  had  uncharitably  supposed  them 
to  be. 

I  could  not  but  reflect,  how  easily  men  deceive  themselves,  and 
how  necessary  it  is,  that  we  often  apply  the  questions  which  our 
Saviour  puts  to  the  hypocrite,  "  Why  beholdest  thou  the  mote  in 
thy  brother's  eye  and  considerest  not  the  beam  in  thine  own  ?" 
It  is  very  unhappy  if  we  make  a  censorious  spirit  toward  others,  a 
sign  of  grace  in  ourselves.  "  Let  nothing  be  done  through  vain 
glory,  but  in  lowliness  of  mind  let  each  esteem  others  better  than 
himself." 


MEMOIR  OF  DK.  LATIIROP.  xxj 

.  As  I  enjoyed  the  friendship  ©f  my  people  without  interruption, 
io  I  was  happy  to  see  them  in  peace  among  themselves.  They 
were  undisturbed  by  any  religious  controversy,  until  the  year  1772, 
when  the  baptistical  controversy  arose,  which,  for  a  short  time, 
gave  them  some  disquietude,  and  me  some  concern. 

Some  years  before  my  settlement,  a  baptist  society  had  been 
formed  in  that  part  of  this  town,  which  was  afterward  the  second 
parish.  They  had  settled  a  minister  of  public  education,  respect- 
able talents,  and  a  liberal  mind  ;  the  Rev.  Edward  Upham.  A 
few  members  of  the  baptist  society  belonged  to  my  parish.  The 
society  being  small,  his  support  failed,  and  he  removed  to  New- 
port. The  second  parish  afterward  settled  a  minister,  under  whom 
both  denominations  united  with  apparent  cordiality.  The  mem- 
bers of  the  late  baptist  church  covenanted  with  their  pedo-baptist 
brethren  to  commune  at  the  same  table.  In  1772  Mr.  Upham 
returned  to  occupy  a  farm,  which  he  owned  in  the  place.  At  the 
instance  of  some  of  his  former  hearers  he  resumed  his  ministe- 
rial functions,  in  consequence  of  which  there  was  a  considerable 
defection  from  the  second  parish ;  and  three,  or  four  families  with- 
in my  parish,  who  had  been  his  former  hearers,  now  attended  his 
ministry.  He  preached,  a  few  times,  at  private  houses  in  my 
parish,  and  administered  baptism  to  two  or  three  subjects.  On 
these  occasions  he  introduced  the  baptist  controversy.  At  the 
same  time,  pamphlets  in  opposition  to  infant  baptism  and  sprink- 
ling, were  industriously  circulated  among  my  people  ;  particularly 
Anonymous  letters  to  Bishop  Hoadly.  I  felt  it  my  duty  to  preach 
on  the  controversy.  The  sermons  which  I  preached  were  soon 
published  at  the  desire  of  my  people,  and  have  been  several  times 
re-published. 

The  people  who  withdrew  from  my  ministry,  shewed  no  bit- 
terness. They  appeared  to  act  on  principle ;  they  treated  me 
with  friendly  respect,  occasionally  attended  my  meeting,  requested 


xxii  MEMOIR  OF  DR.  LATHROP. 

my  presence  in  their  family  afflictions,  and  always  seemed  to  be 
gratified  by  my  visits.  Such  as  survived  Mr.  Upham's  ministry, 
returned  to  enjoy  mine.  One  of  them,  I  recollect  in  particular, 
requested  the  assessors  to  assess  him  in  the  parish  taxes,  for,  he 
said,  he  wished  to  aid  in  supporting  the  gospel,  where  he  enjoyed 
it.  He  desired  communion  with  our  church,  to  which  he  was 
cheerfully  and  unanimously  admitted. 

Those  baptists  in  the  second  parish,  who  had  covenanted  to 
commune  with  the  pe do-baptists,  were  stedfast  in  their  covenant. 
The  church,  thus  composed,  remained  unbroken,  even  after  the 
parish  was  almost  in  a  state  of  dissolution.  The  baptists  in  this 
town  appeared,  in  that  day,  to  be  generally  men  of  candour  and 
integrity. 

While  the  baptistical  controversy  was  existing  among  us,  a  gen- 
tleman from  a  respectable  town,  at  some  distance,  then  vacant, 
conferred  with  me  to  know,  whether  I  would  accept  an  invitation 
to  settle  in  that  town.  Though  the  question  was  unexpected,  I 
needed  no  time  to  deliberate  on  an  answer.  I  told  him,  I  felt  my 
insufficiency  for  the  place  mentioned  to  me ;  at  present  I  perceiv- 
ed no  disaffection  to  me  among  my  people ;  I  was  decently  sup- 
ported by  them ;  and  my  removal  at  the  present  conjuncture,  how- 
ever lucrative  to  myself,  might  be  peculiarly  dangerous  to  them ; 
I  therefore  thought  it  my  duty  to  stand  in  my  lot. 

The  paper  currency,  which  in  1775  began  to  be  emitted  for 
carrying  on  the  revolutionary  war,  subjected  me  to  the  same  em- 
barrassments, which  were  experienced  by  many  of  my  brethren. 
My  salary  being  reduced  to  a  small  pittance,  I  was  obliged  to  at- 
tend to  agricultural  cares  and  labours  more  than  I  chose.  My 
ministerial  labours  were  also  increased  by  frequent  conferences 
and  lectures,  and  by  the  pastoral  visits,  to  which  a  sickness  preva- 
lent for  three  successive  seasons,  indispensably  called  me.  And 
my  health  began  to  be  sensibly  impaired.     In  the  beginning  of 


MEMOIR  OF  DR.  LATHROP.  xx— 

the  year  1778,  the  small  pox  became  so  rife  in  my  vicinity,  that 
I  judged  it  prudent  to  innoculate  myself  and  family,  as  none  of  us 
had  had  the  disease.  In  March  we  went  into  the  hospital.  We 
all  had  the  disease  favourably.  But  not  considering  the  debility 
naturally  consequent  to  the  disease,  and  to  the  regimen  during  its 
continuance,  I  immediately  resumed  my  ministerial  labours,  which 
were  much  increased  by  instances  of  danger  and  mortality  in  the 
hospitals,  where  no  other  minister  could  attend.  I  soon  felt  my 
constitution  yielding ;  in  August  I  wholly  desisted  from  my  work. 
In  December  I  had,  by  journeying  and  other  means,  regained  so 
much  strength,  that  I  ventured  into  the  pulpit ;  but  after  about 
four  months,  my  complaints  returning,  I  took  leave  of  the  pulpit, 
little  expecting  ever  to  stand  and  speak  there  again.  However, 
after  about  eighteen  months,  I  had  collected  so  much  strength, 
that  from  a  seat  in  the  meeting-house,  I  spake  to  my  people  about 
fifteen  minutes ;  but  by  that  time  I  was  so  overcome,  that,  leaving 
the  assembly  to  pray  and  read  among  themselves,  I  retired  to  my 
house  and  to  my  bed.  Feeling  no  lasting  injury  from  this  short 
exercise,  I  ventured  to  repeat  it,  and  by  October  was  able  to  per- 
form one  short  service  in  a  day. 

My  people  were  now  in  a  state  of  great  tranquillity,  faithfully 
attending  at  God's  house,  patiently  hoping  and  waiting  for  my  re- 
covery, satisfied  with  my  poor  and  short  performances,  and  such 
better  supplies  as  I  sometimes  procured  for  them,  and,  when  both 
these  failed,  accepting  the  pious  and  charitable  labours  of  the  dea- 
cons and  other  christian  brethren.  But  in  this  encouraging  peri- 
od, there  was  an  occurrence  which  much  disturbed  the  harmony 
of  the  people,  and  probably  retarded  the  return  of  my  health. 

Toward  the  end  of  October,  1780,  a  John  Watkins  came  into 
the  parish,  and  began  to  preach  in  its  extremities  without  my 
knowledge.  He  came  originally  from  England,  but  directly  from 
France,  in  an  American  ship,  on  board  of  which  was  a  young 


XXJV  MEMOIR  OE  DR.  LA.THROP. 

man  of  my  parish,  with  whom  he  there  contracted  an  acquaint- 
ance. He  professed  to  have  had  the  charge  of  a  large  congrega- 
tion in  England — to  have  been  a  warm  advocate  of  the  American 
cause — to  have  suffered  much  by  pleading  and  writing  in  its  de- 
fence— to  have  left  his  country,  flock,  family  and  interest,  and  to 
have  fled  hither,  that  he  might  escape  the  rage  of  political  perse- 
cution. He  made  great  pretensions  to  piety,  called  himself  a  dis- 
ciple of  Whitefield,  talked  much  about  his  conversion,  expressed 
great  indifference  to  the  world,  an  ardent  affection  to  my  people, 
an  anxious  concern  for  them  in  their  destitute  condition,  and  an 
earnest  desire  to  serve  the  interest  of  their  souls.  He  brought  no 
credentials  from  England ;  but  imputed  the  omission  to  the  pre- 
cipitancy of  his  flight  in  a  moment  of  danger,  having  by  force 
effected  an  escape  from  a  king's  ship,  on  board  of  which  he  had 
been  impressed  by  the  direction  of  the  officers  of  government,  to 
prevent  his  influence  in  favour  of  America.  (But  though  his 
flight  was  so  sudden,  I  found  that  he  had  leisure  to  collect  and 
bring  with  him  large  parcels  of  manuscripts.)  He  exhibited  some 
testimonies,  that  he  had  sometimes  officiated  as  a  chaplain  on 
board  the  ship,  in  which  he  came  from  France. 

The  defect  of  credentials  was  easily  overlooked  in  a  man  of  so 
much  patriotism,  piety  and  benevolence ;  especially  under  the 
existing  circumstances  of  my  people.  He  was  invited  into  the 
pulpit  to  supply  for  a  single  Sabbath.  Some  who  heard  him, 
wished  to  hear  him  again.  He  soon  was  hired,  by  desire  of  the 
parish,  to  supply  for  a  number  of  Sabbaths.  His  manner  of  preach- 
ing was  vehement  and  vociferous ;  but  his  matter  generally  crude 
and  unconnected.  There  were  some  good  observations,  which 
seemed  to  be  delivered  from  his  manuscripts ;  but  there  was  much 
trash  and  error,  of  which  the  judicious  hearers  gave  him  the  credit. 

He  appointed  frequent  lectures  and  conferences  in  different 
parts  of  the  parish,  and  seemed  to  prefer  evening  exercises.    He 


.MEMOIR  OF  DR.  LA.TIIROI'.  ^ 

acted  as  officially  as  if  he  had  been  the  settled  minister  of  the 
parish ;  I  was  seldom  consulted,  and  seldom  seen  by  him,  except 
on  the  Lord's  day.  He  laboured  to  disaffect  the  minds  of  my 
people  to  me,  and  in  some  instances  he  was  for  a  time  successful. 
In  those  whom  he  thought  friendly  to  him  he  endeavored  to  excite 
prejudices  against  such  as  he  judged  to  be  otherwise.  In  short 
he  acted  in  the  genuine  character  of  an  impostor. 

After  he  had  preached  in  the  pulpit  seven  sabbaths,  and  also  a 
Thanksgiving,  on  which  his  performance  was  more  intolerable  than 
usual,  the  dissatisfaction  of  the  people  became  so  apparent,  that 
he  abruptly  left  the  pulpit,  and  set  up  a  private  meeting,  on  which 
a  small  number  attended  for  a  short  time.  But  he  proceeded  not 
far,  "  for  his  folly  was  made  manifest  to  all  men ;"  and  he  with- 
drew, and  went  where  he  could  find  a  place. 

He,  however,  left  some  minds  soured  with  the  prejudices,  and 
tinctured  with  the  errors,  which  he  had  infused  by  his  preaching, 
especially  by  his  private  lectures  and  conferences.  He  had  pub- 
lickly  and  privately  reviled  the  standing  ministry — had  taught  that 
every  saint  has  a  right  to  preach,  who  can  find  hearers — that  saints 
certainly  know  each  other's  hearts,  and  all  whom  they  cannot  fel- 
lowship are  unregenerate — that  the  church  ought  to  admit  none 
to  communion,  but  those  whom  she  knows  to  be  regenerate,  and 
none  ought  to  offer  themselves  to  communion,  but  they  who  know 
themselves  to  be  such — that,  in  scripture,  besides  the  literal,  there 
is  a  mystical,  spiritual  sense,  which  none  but  saints  understand, 
and  which  is  immediately  communicated  to  them  by  the  spirit  of 
God,  he.  he.     And  these  sentiments  some  had  imbibed. 

A  few  of  the  members  withdrew  from  the  church.  A  commit- 
tee was  appointed  to  confer  with  them.  The  reasons  which  they 
assigned  in  justification  of  their  conduct  were,  "  that  the  church 
was  impure,  discipline  lax,  the  unregenerate  were  admitted  and 

retained."    In  this  period  I  hired  supplies  for  the  pulpit,  and  de- 
o 


-^XV1  .MEMOIR  OP  1)11.  LATllliOP. 

sisted  from  preaching,  except  when  supplies  failed.  But  as  soon 
as  I  had  recovered  a  competency  of  strength  for  application  to  my 
sludies,  I  endeavored  to  correct  people's  sentiments  on  the  before- 
mentioned  subjects. 

I  preached  two  sermons  on  the  marks  of  false  teachers,  or  ivohes 
in  sheep's  clothing,  winch,  about  five  years  after,  were  published 
at  the  desire  of  a  number  of  my  people,  and  some  of  my  breth- 
ren in  the  ministry,  to  whom  I  had  communicated  them.  They 
have  had  about  ten  editions ;  one  in  Edinburgh,  by  the  influence 
of  Dr.  Erskine,  who  politely  sent  me  a  copy. 

About  the  same  time  I  preached  two  sermons  on  the  qualifica- 
tions for  church  membership,  and  the  nature  of  christian  fellowship. 
These  wTere,  sometime  after,  published  in  the  American  Preacher, 
and  have  since  passed  through  two,  or  three  editions. 

I  also  preached  a  sermon  on  the  presumption  and  impiety  of  all 
pretensions  to  a  certain  knowledge  of  other  men's  sanctity.  This 
was  not  published.     It  has  since  been  inserted  in  a  volume. 

I  preached  a  sermon  on  the  perspicuity  of  the  scriptures,  and 
the  absurdity  of  seeking  a  mystical,  in  distinction  from  the  plain 
literal  sense.  This  was  published  in  the  American  Preacher, 
and  has  since  been  re-printed  in  one  of  my  volumes. 

These  sermons  appeared  to  have  a  happy  effect  on  the  minds 
of  many  who  heard  them. 

By  reason  of  my  infirmity,  the  Lord's  supper  had,  for  an  unusual 
length  of  time,  been  discontinued.  But  as  soon  as  I  thought  myself 
able  to  administer  it,  I  appointed  it,  and  was  so  happy  as  to  have 
the  assistance  of  one  of  my  ministerial  brethren,  in  the  solemnity. 
There  was  a  general  and  serious  attendance  upon  it,  and  a  bles- 
sing seemed  to  follow  it.  Animosities  and  evil  speakings  subsi- 
ded, and  brotherly  affection  revived.  On  this  occasion  I  could 
not  but  reflect  on  the  error  of  some  churches,  which,  when  difH- 


MEMOIR  OF  DR.  LATIIROP.  XXVli" 

culties  arise,  discontinue  this  festival  of  love ;    as  if  the  existence 
of  sickness  were  a  good  reason  for  the  disuse  of  remedies. 

Though  the  church  judged  the  reasons  of  withdravvment  as- 
signed by  their  dissenting  brethren  insufficient,  yet  candidly  hop- 
ing, that  their  conduct  proceeded  from  mistake,  rather  than  per- 
verseness,  and  that  time  and  reflection  would  correct  their  error, 
she  resolved  not  to  censure  them,  but  leave  the  door  open  for  their 
return.  Most  or  all  of  them  returned;  some  very  soon,  and  har- 
mony was  restored.  I  regained  my  health  in  a  comfortable  de- 
gree, and  my  services  were  as  acceptable  as  in  former  times. 
Painful  experience  seems  to  have  operated  to  fortify  the  minds  of 
my  people  against  the  influence  of  intruding  and  disorganizing 
teachers. 

Before  the  dissatisfied  brethren  returned,  one  of  them,  a  sensi- 
ble and  serious  man,  made  me  a  friendly  visit,  and  we  entered  in- 
to free  conversation.  I  asked  him  the  reason  of  his  withdraw- 
ment.  He  said,  it  was  the  neglect  of  discipline  in  the  church. 
I  requested  him  to  substantiate  his  charge  by  pointing  out  an  in- 
stance of  gross  and  criminal  neglect.  He  named  a  member,  who, 
he  said,  was  habitually  and  grossly  intemperate.  I  admitted  the 
fact,  and  asked  him,  what  ought  to  be  done  ?  He  said,  the  breth- 
ren ought  to  deal  with  him  and  endeavor  to  reclaim  him.  I  in- 
quired, "  Have  you  ever  dealt  with  him  ?"  He  acknowledged  he 
had  not.  I  demanded,  "  Do  ypu  know  that  nobody  else  has  ?" 
"  No,"  said  he,  "  but  I  never  heard  that  any  pains  were  taken 
with  him."  I  told  him,  the  church  had  done  all  that  they  could, 
except  actual  excommunication,  which  he  was  ever  ready  to  pre- 
vent by  a  confession.  Individuals  had  treated  with  him.  A  num- 
ber of  members,  convened  for  the  purpose,  had  admonished  and 
reproved  him.  "  Now,  brother,"  said  I,  "  you  have  imputed  to 
the  church  a  sin,  of  which  you  know  yourself  to  be  guilty,  and 
know  not  that  any  other  member  is  so.     Go,  deal  with  that  broth- 


XXviii  iMUMOIK  OF  DR.  LATH  KOI'. 

er,  whom  you  have  inexcusably  neglected.  If  you  reclaim  him, 
you  will  do  him  an  eternal  kindness,  and  give  joy  to  the  multitude 
of  your  brethren." 

It  was  not  long  before  this  brother  returned  to  our  fellowship. 
But,  alas  !  the  unhappy  offender  remained  unreformed. 

An  honest  man,  through  error  of  judgment,  may  take  a  wrong 
step  ;  but  when  he  thinks  on  his  ways,  he  will,  like  this  man,  re- 
turn to  the  way  of  truth.  But  he  who  is  drawn  away  by  worldly 
lust,  will  endeavor  to  justify  himself,  and  will  wax  worse  and 
worse,  deceiving,  and  being  deceived. 

When  church  members  withdraw  from  the  communion  of  their 
brethren,  the  common  excuse  is,  "  Discipline  is  neglected."  This 
is  the  stalking  horse,  on  which  they  ride  off. 

I  rarely  have  known  an  instance,  where  the  brother,  who  assigns 
this  reason,  will  dare  to  say,  he  has  ever  taken  one  step,  adminis- 
tered one  reproof,  spoken  one  word,  to  reclaim  the  persons,  with 
Whom  he  pretends  to  be  dissatisfied.  The  charge,  which  he  throws 
on  the  church,  recoils  on  himself.  The  honest  christian,  who  can- 
not bear  them  that  are  evil,  will  be  ready  to  assist  his  brethren  in 
reforming  them.  He  will  be  watchful  and  strengthen  the  things 
which  remain.  Many  who  withdraw  from  the  church  under  pre- 
tensions of  pious  zeal,  manifestly  betray  their  own  duplicity  and 
corruption. 

The  apostle  speaks  of  some,  who  withdrew  from  the  churches 
of  Christ,  as  acting  under  the  influence  of  a  charm,  or  fascination 
practised  upon  them  by  artful  deceivers.  This  is  doubtless  the 
ease  with  some  in  the  present  day.  They  are  influenced,  not  by 
rational  conviction,  but  by  urgent  feeling. 

A  very  serious  woman  belonging  to  this  church  lived  in  the 
neighborhood  of  a  man,  who,  though  he  never  belonged  to  any 
church,  nor  professed  any  religion,  yet  was  assiduous  in  his  labours 
to  detach  her  from  her  present  connection,  and  induce  her  to  join 


.MEMOIR  OF  DR.  LATIIROP. 


XXIX 


the  baptists  ;  and  she  was  sometimes  visited  by  a  baptist  preach- 
er, and  finally  persuaded  to  attend  his  meeting.  A  continual  din 
in  her  ears  disturbed  her  nerves  and  affected  her  mind- 
She  came  to  me  with  a  request  to  be  dismissed  from  this  church. 
She  seemed  to  entertain  an  idea,  that  her  covenant  vows  were 
binding ;  but  our  dismission  of  her  would  release  her  from  them. 
I  told  her,  that  her  covenant  with  God  and  his  people  was  sa- 
cred, her  vows  had  been  recorded  in  heaven,  and  we  could  not 
dissolve  them.  If  she  should  violate  them,  the  guilt  must  lie  on 
herself.  I  observed  to  her,  that  there  could  be  no  dismission,  but 
by  excommunication  for  obstinate  wickedness,  or  by  recommen- 
dation to  some  regular  church — that  if  on  good  reasons  she  de- 
sired a  recommendation  to  such  church,  doubtless  we  should 
grant  it. 

She  said,  if  she  could  not  be  dismissed,  she  wished  to  be  re- 
commended to  such  a  baptist  church,  in  a  neighboring  town.  I 
asked,  if  that  church  would  receive  her  on  our  recommendation. 
She  said,  no — she  must  be  baptized  anew  in  their  way,  and  she 
did  not  know  but  their  way  was  as  good  as  ours. 

I  endeavored  to  convince  her  of  the  validity  of  her  infant  bap- 
tism, and  the  sacredness  of  her  covenant-obligations,  and  of  the 
guilt  and  danger  of  renouncing  them.  Her  reason  seemed  to  be 
convinced  ;  but  her  feelings  remained  the  same.  She  gave  me 
this  summary  answer ;  "  I  hope  it  is  right  to  join  the  baptists,  for 
I  feel  as  if  I  must  go."  I  advised  her  to  delay,  and  look  well  to 
her  goings.  But  no  delay  was  allowed.  The  next  sabbath  she 
was  plunged.  In  two  or  three  years  the  family  removed  to  anoth- 
er town.  She  returned  not  to  the  church  ;  but  it  was  manifest, 
she  was  not  perfectly  satisfied  with  the  step  she  had  taken,  and  a 
little  delay  would  probably  have  prevented  it-  She  acted  under 
the  influence  of  a  charm, 


xxx  MEMOIR  OF  DR.  LATHROP. 

1781,  Autumn.  Travelling  for  my  health,  I  called  at  a  tavern 
for  refreshment.  The  landlord  soon  introduced  to  me  a  gentle- 
man, who,  he  told  me,  was  a  universalist.  I  supposed  his  aim 
was  to  bring  forward  a  dispute  on  the  subject  of  future  punish- 
ment. Aftex  customary  civilities,  I  told  the  gentleman  my  health 
was  not  good  ;  I  conversed  but  little,  and  wholly  declined  dis- 
putes ;  I  should,  however,  be  gratified,  if  he  would  give  me  his 
opinion  on  the  controverted  question.  He  was  very  courteous, 
and  readily  answered  me  in  this  manner  :  "  I  will  state  my  opin- 
ion by  reference  to  the  story  of  the  deliverance  of  the  Hebrews 
from  Egypt.  The  people  came  to  the  red  sea,  saw  the  Egyptians 
on  their  rear,  found  themselves  entangled  between  mountains,  and 
fell  into  murmuring  and  despair.  Moses  told  them  there  was  no 
danger,  the  sea  would  open  a  way  for  their  escape.  They  did  not 
believe  it ;  but  Moses  believed  it.  The  sea  opened  and  they 
arrived  to  the  other  shore.  (He  should  have  remembered  that  the 
Egyptians,  pursuing  them,  were  all  drowned.)  The  people  were 
now  as  safe  as  Moses.  But  Moses  by  his  faith  had  the  comfort 
of  the  deliverance  beforehand.  To  apply  this  to  the  question 
before  us.  Believers  and  unbelievers  will  be  equally  safe  and 
happy  in  the  other  world.  All  the  difference  is,  that  believers 
have  the  comfort  of  salvation  in  this  world,  which  unbelievers 
have  not." 

I  answered  him  ;  Sir,  I  understand  your  system.  I  will  trouble 
you  only  to  give  me  an  explanation  of  one  passage  of  scripture  ; 
"  These  shall  go  away  into  everlasting  punishment."  "  The  ex- 
planation," said  he,  "  is  very  easy.  Christ  says,  /  was  hungry, 
und  ye  gave  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no  drink, 
&c.  These,  i.  e.  these  sins,  these  unkind  dispositions  shall  go 
away  into  everlasting  destruction ;  shall  cease,  and  be  no  more 
known."  Very  well,  I  replied  ;  now  as  an  honest  interpreter  of 
scripture,  you  will  adhere  to  your  own  rule.     The  judge  says  to 


MEMOIR  OF   DR.  LATI1ROP.  iXxi 

them  On  his  right  hand,  I  was  hungry,  and  ye  gave  me  meat  ;  I  was 
thirsty,  and  ye  gave  me  drink,  Sic.  The  righteous,  i.  e.  according 
to  your  interpretation,  these  righteous  dispositions ;  these  kind, 
hospitable  virtues,  shall  go  into  life  eternal.  You  have  disposed  of 
the  vices  of  the  wicked,  and  of  the  virtues  of  the  righteous.  Now 
be  so  good  as  to  tell  me,  what  becomes  of  the  persons  themselves. 
He  gave  no  direct  answer,  but  diverted  to  observations  foreign  to 
the  question. 

Men  attached  to  a  particular  scheme  will  bend  to  it  every  text, 
which  can  be  made  to  yield  to  their  violence.  Texts  too  stub- 
born for  their  strength  they  will  throw  aside.  An  honest  and  im- 
partial mind  is  necessary  in  our  inquiries  after  truth.  "  The  meek 
God  will  guide  in  judgment,  and  the  meek  he  will  teach  his  way." 

In  the  course  of  my  ministry  I  have  often  encouraged  special 
meetings  for  devotion,  and  sometimes  evening  meetings.  I  have 
chosen  to  attend  them  myself,  when  I  could  with  convenience ; 
and  I  have  preached,  when  my  ability  would  permit.  If  I  have 
not  preached,  I  have  usually  made  a  short  address  to  the  people, 
and  especially  to  the  youth,  on  some  religious  subject,  suggested 
either  by  a  recent  providence,  or  by  what  has  been  read.  I  have 
seen  some  good  effects  of  these  meetings,  and  have  experienced, 
benefit  from  them  myself.  But,  when  I  could  not  attend  them,  I 
have  desired,  that  they  might  be  under  the  direction  of  some  dis- 
creet elderly  christians.  I  have  endeavored  to  guard  my  people 
against  an  error  too  common,  where  religious  conferences  are  much 
attended ;  I  mean,  substituting  these  in  the  place  of  divine  institu- 
tions, and  making  them  a  kind  of  thermometer,  by  which  to  prove 
the  degree  of  heat  and  cold  in  religious  zeal.  When  we  hear  of 
a  revival  of  religion  in  any  place,  the  unusual  frequency  and  the 
general  attendance  of  lectures  and  conferences  by  day  and  by 
night  are  adduced  as  decisive  evidences  of  it.  When  these  meet- 
ings become  less  frequent,  or  less  full,  it  is  said,  "  Religion  appears' 


XXX1J  MEMOIR  OF  DR.  LATHBOP. 

to  be  on  the  decline."  We  ought  always  to  place  religion  where 
the  scripture  has  placed  it,  in  holiness  of  heart  and  life  ;  and  to 
regard  devotional  duties  as  instrumental  to  this  end.  We  are  nev- 
er to  place  the  essence  of  religion  in  things  which  are  but  the 
means  of  it. 

A  serious  man  from  a  neighboring  parish,  being  one  evening  at 
my  house  on  secular  business,  took  occasion  to  inform  me,  that 
there  was  a  great  revival  of  religion  in  his  vicinity.  I  expressed 
my  satisfaction  in  the  intelligence ;  but  asked  him,  wherein  the 
happy  revival  discovered  itself :  Whether  the  people  appeared  to 
be  more  humble,  more  condescending,  more  meek  and  peaceable, 
more  kind  and  charitable,  better  united  in  their  social  relations, 
more  virtuous  in  their  manners,  &lc.  He  could  not  answer  partic- 
ularly with  respect  to  these  things  ;  but  said,  "  People  were  much 
engaged  in  attending  religious  meetings  ;  they  had  private  lectures 
as  often  as  any  transient  preacher  could  be  obtained ;  and  they 
had  conferences  very  frequently — almost  every  evening."  I  ob- 
served to  him,  that  an  attendance  on  the  word  preached  was  highly 
important,  and  a  hopeful  indication ;  but  asked  him,  how  it  was 
on  the  Lord's  day  ;  whether  they  attended  on  the  instituted  wor- 
ship of  that  day  better  than  they  used  to  do  :  (for  I  knew  they 
had  been  shamefully  negligent  of  that  duty.)  "  Why — no — " 
said  he,  "  we  don't  go  to  meeting  on  the  sabbath."  What,  I  in- 
quired, do  you  neglect  God's  institutions  to  observe  your  own  ? 
The  prophet  marks  this  as  a  token  of  the  decay  of  religion  among 
the  Jews.  He  answered,  "  We  do  not  like  our  parish  minister 
very  well."  I  observed  to  him,  that  if  they  had  a  minister,  who 
did  not  preach  the  gospel,  this  was  a  reason  why  he  should  leave 
the  pulpit ;  not  why  they  should  leave  the  meeting-house  ;  and  they 
■ought  to  take  regular  measures  for  his  removal,  and  the  introduc- 
tion of  a  better  man.  "  O,"  said  he,  "  I  don't  pretend,  but  that 
he  preaches  the  gospel ;  but  there  are  some  subjects,  on  which  he 


MEMOIR  OF  DU.  LATHROP.  XXxiii 

does  not  preach."     Perhaps  he  preaches  on  them,  when  you  are 
absent.     He  continued,   "  I  don't  like  his  manner  of  preaching. 
He  is  not  so  fervent,  so  engaged,  as  I  wish ;  he  uses  his  notes  too 
much,"  &c.    Friend,  said  I,  you  well  remember,  that  Paul,  Apollos 
and  Cephas  all  preached   in  Corinth.     They  preached  the  same 
gospel ;    but  had   different  voices,  and  different  modes  of  speak- 
ing.    And  among  their  hearers,  one  said,  I  am  of  Paul ;  another, 
I  am  of  Apollos ;    and  a  third,  I  am  of  Cephas.     Now  on   this 
occasion,  Paul  told  them,  they  were  carnal,     Apply  this  to  your- 
self.    On  the  authority  of  Paul,  I  tell  you,  that  you  are  carnal. 
He  answered,  "  I  do  not  see,  but  that  it  is  so."     He  had  the  hon- 
esty to  confess  his  fault ;  whether  he  had  the  virtue  to  reform,  1 
do  not  know. 

Occasional  meetings  and  private  conferences  may  be  very  use- 
ful, if  properly  conducted ;  but  they  are  matters  of  christian  dis- 
cretion, not  of  divine  institution.  I  know  of  no  apostolic  precept 
or  example,  which  elevates  these  to  a  place  among  the  institutions  of 
God.  When  Paul  came  to  Troas,  where  was  a  christian  church, 
and  doubtless  some  stated  place  for  publick  worship,  he  waited 
seven  days  for  the  return  of  the  first  day  of  the  week,  on  which 
day  the  disciples  were  wont  to  come  together  for  social  worship. 
Then  he  spake  to  them,  and  continued  his  speech  to  an  unusual 
length. 

When  he  preached  in  Ephesus,  where  a  church  was  not  form- 
ed, "  he  taught  publickly  and  from  house  to  house"  As  the  chris- 
tians had  no  stated  place  in  which  they  could  claim  the  privilege 
of  assembling,  they  convened  where  they  could.  Paul  first  taught 
in  the  Jewish  synagogue ;  meeting  with  opposition  there,  he  re- 
moved to  the  school  of  Tyrannus,  and  here  he  continued  for  a 
length  of  time,  teaching  daily. 

His  teaching,  though  from  house  to  house,  from  the  synagogue 
to  the  school,  where  he  could  obtain  leave,  was  publick ;  not  pri- 


-ft 

xxxiv  MfeMem  of  dr.  lathhop. 

vate.  His  leaching  daily  in  the  school  was  incompatible  with  his 
spending  much  time  in  private  houses.  He  always  chose  the  most 
open  manner  of  teaching.  He  never  imitated  those  seducers 
who  creep  into  private  houses. 

July,  1782.  I  was  an  instrument  of  rescuing  two  children  from 
the  jaws  of  death. 

Riding  out  in  the  early  part  of  the  day,  I  turned  to  the  river  to 
water  my  horse.  In  the  river  and  contiguous  to  the  shore,  I  saw, 
at  some  distance,  a  raft  of  boards,  on  which  a  young  girl,  with  an 
infant  child  in  her  arms,  was  diverting  herself.  Apprehensive  that 
she  might  be  in  danger,  I  determined,  that,  when  my  horse  had 
drank,  I  would  ride  to  her,  and  warn  her  to  depart.  Scarcely 
had  the  purpose  taken  place,  before  I  heard  a  shriek,  and  saw  her 
fall  from  the  upper  side  of  the  raft  into  the  river.  I  hastened  to 
the  place,  at  the  same  time  calling  for  help.  At  the  place  where 
she  fell  I  could  make  no  discovery.  Instantly  passing  to  the  down 
Stream  side,  I  saw  her  fingers  holding  by  the  last  and  undermost 
Doard.  I  threw  myself  down,  seized  her  arm,  raised  her  head 
above  water  when  I  joyfully  saw  the  infant  under  her  other  arm. 
Lest  she  should  lose  it,  I  took  it  from  her,  and  reached  it  to  a  wo- 
man, who  by  this  time  had  come  upon  the  raft.  I  then  drew  out 
the  girl,  who  was  able  to  stand,  and  soon  able  to  speak.  They 
belonged  to  a  family  who  lived  near  the  river.  In  the  evening  I 
visited  the  family,  and  endeavored  to  lead  them,  and  especially 
the  girl,  to  a  proper  improvement  of  the  danger  and  deliverance. 

April  23,  1784,  died  Rev.  R.  Breck,  of  Springfield,  aged  71. 
He  had  been  a  patron  and  father  to  me,  and  his  friendship  con- 
tinued to  his  death.  He  endured  a  long  and  grievous  sickness 
with  patience,  and  met  death  with  resignation  and  hope.  Agree- 
ably to  his  desire,  expressed  to  me  a  few  weeks  before  his  death, 
I  delivered  a  discourse  at  his  funeral,  which  was  published  at  the 
request  of  his  affectionate  people. 


MEMOIR  OF  DR.  LATHttOP.  xxxv 

After  the  war  with  Britain  had  ceased,  and  a  stable  medium  wns 
restored,  I  advised  my  people  to  make  a  settlement  of  the  arrears 
due  to  me,  which  probably  might  be  done  in  my  life  time,  more 
easily  than  after  my  decease.  A  considerable  sum  found  in  ar- 
rear,  I  remitted  with  only  this  precaution,  that  in  future  my  salary 
should  be  kept  good  in  substance,  as  well  as  in  name.  Where  a 
remission  is  made  on  condition  only  of  future  justice,  it  may  be 
considered  as  an  absolute  gratuity.  The  parish  voted  their  thanks. 
I  knew  how  delicate  a  matter  it  was  to  call  up  old  arrears.  I  was 
sensible,  that  in  most  societies,  there  were  some,  who  could  not 
see,  and  some  who  would  not  effectually  feel  the  obligations  of 
justice  in  social  transactions.  I  considered  that  my  own,  and  my 
wife's  patrimony,  not  yet  wholly  expended,  though  somewhat  re- 
duced, afforded  a  prospect  of  a  comfortable  subsistence  without 
the  arrears  due  from  the  parish  ;  and  I  felt  a  disposition  rather  to 
make  a  sacrifice  of  private  property,  than  of  social  tranquillity.  I 
would  not  purchase  a  parish  ;  but  when  I  had  one,  I  would  make 
some  sacrifice  to  preserve  it  from  ruin.  Some  of  my  people  told 
me  I  relinquished  too  much.  It  might  naturally  be  believed,  that 
these  would  not  appropriate  any  benefit  from  the  relinquishment. 
What  sacrifice  a  minister  ought  to  make  in  the  cause  of  the  gos- 
pel, can  be  determined  by  no  fixed  rule.  It  is  a  matter  of  discre- 
tion. He  is  not  bound  to  do  more,  than  every  other  man,  of  the 
same  worldly  ability,  ought  to  do ;  but  he  is  bound  to  do  more  than 
almost  any  other  man  will  do.  They  who  urge  the  necessity  of 
disinterestedness  in  ministers,  when  they  themselves  act  with  un- 
varying selfishness,  are  guilty  of  palpable  hypocrisy.  True  reli- 
gion must  be  the  same  in  all. 

April  27,  1787,  died  my  eldest  son,  Solomon,  as  he  had  just 
entered  his  28th  year.  The  strict  virtue  of  his  life,  his  exemplary 
patience  through  a  long  and  tedious  sickness,  his  calm  resignation 
and  humble  hope   in  the  view  of  approaching  death,  gave  sweet 


XXXVI  MEMOIR  OF  DR.  LATHROr, 

consolation  io  his  parents  and  friends  under  an  affliction  which 
was  deeply  felt. 

April  27,  1789,  the  family  had  an  evening  no  less  distressing, 
than  that  in  which  my  son,  just  two  years  before,  closed  this  mor- 
tal scene. 

Mrs.  Lathrop,  for  some  time,  had  been  afflicted  with  rheumatic 
complaints,  which  concentrated  in  her  breast,  and  were  attended 
with  excruciating  pains,  and  violent,  but  fruitless  efforts  to  vomit. 
In  one  of  those  efforts,  on  the  morning  of  this  day,  she  vomited 
nearly  a  pint  of  blood.  She  was  weakened  by  the  discharge,  but 
still  able  to  walk  her  room.  In  the  evening,  as  she  lay  on  her 
bed,  the  physicians  and  some  other  company  being  with  the  fam- 
ily in  her  room,  she  gave  notice,  that  she  felt  the  blood  flowing  in 
her  stomach,  and  should  soon  vomit.  Immediately  a  copious 
hemorrhage  ensued.  The  blood  issued  in  as  full  a  current,  as 
could  be  discharged  from  her  mouth,  until  the  fountain  seemed  to 
be  exhausted.  She  fainted — she  ceased  to  breathe — her  eyes 
were  closed — her  limbs  were  motionless.  I  viewed  her  as  gone — 
gone  to  return  no  more.  But  God  had  mercy  in  reserve  for  us. 
In  a  short  time  she  breathed — she  moved  a  hand — she  opened 
her  eyes — she  spake.  How  refreshing  was  the  voice !  Still  for 
many  days  her  case  appeared  desperate — more  than  once  we 
thought  her  dead.  We  experienced  great  attention  from  our 
neighbors,  who  felt  with  me,  and  mourned  the  anticipated  loss  of 
one  whom  they  esteemed  and  loved.  She  enjoyed  the  comforts 
of  religion,  and  seemed  to  choose  a  present  removal  to  a  better 
world,  rather  than  a  return  to  this.  In  a  few  months  she  was  able 
to  bear  the  motion  of  a  carriage  ;  in  about  four  years  she  regained 
a  considerable  degree  of  strength. 

In  1791,  I  was  honored  with  the  degree  of  doctor  in  divinity 
from  the  university,  in  which  I  received  my  education.     This  I 


MEMOIR  OF  DR.  LATHROP.  XXXvii 

valued  as  a  token  of  respect  from  my  literary  friends ;  but  it  ad- 
ded nothing  to  the  merit  of  the  recipient. 

In  1792,  I  was  elected  a  Fellow  of  the  American  Academy  of 
Arts  and  Sciences. 

In  1793,  I  was  elected  a  professor  of  divinity  in  the  university 
in  which  I  was  educated. 

Here  was  an  important  question  to  be  decided.     If  I  should 
accept  the  appointment,  I  became  entitled  to  a  salary  double  in 
value  to  that  which  I  received  from  my  parish  ;  could  expect  an 
honorable  maintenance,  and  perhaps  a  surplus  for  the  benefit  of 
my  family ;    my  labours  would  be  lightened,  as  for  nearly  three 
months  in  the  year  I  should  be  excused  from  service ;  I  might  be 
under  the  best  advantages  for  mental  improvement ;    could  have 
daily  access  to  learned  company ;  and  should  be  placed  in  a  sphere 
of  extensive  usefulness  and  high  respectability.     On  the  other 
hand ;    I  had  now  passed  the  age  of  sixty  ;    it  would  be  a  new 
sphere  of  action,  to  which,  at  that  time  of  life,  it  might  be  diffi- 
cult to  accommodate  myself;    I  must  break  connections,  which 
time  had  rendered  strong  and  agreeable ;  my  parish  was  in  a  crit- 
ical state,  being  under  the  necessity  of  erecting  a  meeting-house 
soon,  and  not  agreed  in  the  location ;  and  a  vacancy  at  such  a  time 
might  be  fatal  to  their  peace.     There  was  no  disaffection  to  me 
among  the  people.     As  many  as  I  conversed  with  strongly  remon- 
strated against  my  removal.     And  in  addition  to  other  considera- 
tions, I  much  doubted,  whether  my  talents  were  adapted  to  such 
a  sphere.     The  latter  arguments  prevailed  ;   and  I  gave  a  nega- 
tive answer. 

I  was  advised  even  within  my  own  parish,  to  improve  the  ad- 
vantage now  in  my  hands  for  obtaining  an  augmentation  of  my 
salary.  But  I  feared,  that  to  have  stated  such  a  condition  of  con- 
tinuance with  my  people,  when,  even  without  it,  duty  seemed  tp 
require  my  continuance  with  them,  would  be  too  near  an  approach 


XXXVlii  MEMOIR  OF  Dlt.  LATHltOP. 

to  duplicity.  Besides,  I  have  always  valued  those  favours  highest, 
which  proceed  from  liberal,  or,  at  least,  from  grateful  sentiments. 

In  1795,  my  parish,  in  consideration  of  the  depreciated  state 
of  my  salary,  erected  and  finished  for  me  a  good  barn,  my  old 
one  being  decayed  beyond  repair.  It  was  worth  two  hundred 
dollars.  Many  other  gratuities  I  have  received  from  particular 
persons,  under  the  former  and  the  present  paper  depreciation.  In 
my  long  sickness  my  physician  made  no  charge  for  his  advice  and 
attendance.  I  believe  he  usually  treated  me  with  the  same  lib- 
erality. 

A  few  families  in  the  south  parish  were,  on  their  petition,  an- 
nexed to  my  parish  in  1793.  Among  these,  two  respectable  house- 
holders, who  were  baptists  in  sentiment,  as  were  their  fathers  be- 
fore them,  expressed  to  me  a  desire  to  be  baptized,  and  received 
to  our  communion.  They  said,  they  were  in  charity  with  us ;  for 
though  they  esteemed  baptism  by  immersion,  and  at  adult  age,  to 
be  most  agreeable  to  divine  institution,  yet  as  the  water  had  been 
applied  to  us  in  the  name  of  the  Trinity,  and  we,  at  mature  age, 
had  professed  our  faith,  and,  they  believed,  had  acted  conscien- 
tiously, they  were  free  to  have  fellowship  with  us.  All  that  they 
requested  was,  that  we  would  exercise  the  same  candour  toward 
them.  They  had  never  been  baptized  in  any  form.  They  should 
be  better  satisfied  with  immersion,  than  affusion ;  they  were  wil- 
ling to  receive  the  ordinance  from  my  hands. 

I  consented  to  baptize  them  by  immersion  ;  mentioned  to  the 
ehurch  their  desire  and  my  consent,  appointed  a  time  and  place 
for  the  administration,  and  no  objection  was  made.  On  Lord's 
day,  July  19,  1795,  they  made  a  profession  of  their  faith,  after 
the  morning  exercise ;  the  assembly  then  proceeded  to  the  river ; 
there  the  solemnity  was  performed  ;  in  the  afternoon  they  were 
admitted  into  the  church.  They  are  exemplary  and  peaceable 
members. 


MEMOIR  OF  DR.  LATHROP.  xxxix 

August  25,  1796,  completed  the  fortieth  year  of  my  ministry, 
and  the  year  completed  a  century  from  the  incorporation  of  the 
parish.  I  invited  the  attendance  of  my  people  in  the  house  of 
God,  and  delivered  to  them  a  discourse  on  stec/fastness  in  religion. 
From  the  subject  and  the  time,  I  took  occasion  to  give  them  such 
a  summary,  as  I  could  collect,  of  the  most  interesting  occurrences 
relative  to  the  town  and  parish,  during  the  century,  and  especially 
during  my  ministry. 

Seasons  and  circumstances  will  often  give  an  impression  to 
truths,  which,  at  ordinary  times,  will  be  heard  with  indifference. 
The  preacher  ought  to  improve  such  advantages,  whenever  they 
are  put  into  his  hands. 

Finding,  on  this  occasion,  the  want  of  documents  to  make  the 
early  part  of  my  narrative,  as  full  as  I  wished,  I  could  not  but 
chide  myself,  that  I  had,  in  the  beginning  of  my  ministry,  omitted 
to  collect  from  the  aged  people  a  particular  account  of  some  oc- 
currences, which  would  have  interested  their  successors,  but  which 
are  now  irrecoverably  lost. 

The  sermon,  which  I  then  preached,  was  printed,  and  has  since 
been  re-printed. 

The  prevalence  of  infidelity,  and  the  circulation  of  deistical 
writings,  some  of  which  had  appeared  among  my  own  people, 
induced  me,  in  a  discourse,  at  the  fast,  in  May,  1797,  to  state,  in 
a  summary  manner,  the  evidences  of  Christianity,  and  to  expose 
lhe  futility  of  the  cavils  and  objections  made  against  it  by  deists. 
One  main  design  of  the  discourse  was  to  shew,  that  the  infidel,  as 
a  rational  being,  is  as  much  bound  to  give  a  reason  for  his  unbelief, 
as  the  christian  is  to  give  a  reason  for  his  faith.  It  was  immedi- 
ately published  at  the  desire  and  expense  of  some  of  my  people ; 
and  it  went  abroad  under  the  title  of  "  God's  challenge  to  infidels 
to  defend  their  cause."     It  has  passed  through  three  editions. 


Xl  MEMOIR  OF  DR.  LATHROP. 

Soon  after  this  publication  I  had  an  opportunity  to  read  Profes- 
sor Robison's  "  Proofs  of  a  conspiracy  against  religion  and  gov- 
ernment." I  perused  it  with  a  degree  of  astonishment ;  but  was 
constrained,  on  the  whole,  to  give  it  credence.  The  moral,  polit- 
ical and  religious  state  of  a  considerable  part  of  Europe  had  for 
many  years  been  such,  as  rendered  it  possible,  and  in  some  de- 
gree probable,  that  a  conspiracy  of  this  kind  might  exist.  The 
insidious  arts  and  incessant  industry,  with  which  infidels  had  long 
laboured  to  undermine  the  gospel,  appeared  consonant  to  the 
measures  said  to  be  adopted  by  these  conspirators.  The  profes- 
sor was  a  man  of  such  high  and  extensive  celebrity  in  the  literary 
world,  that,  possessed  of  common  discretion,  he  would  not  risk 
his  reputation  on  the  credit  of  a  forgery,  which  could  at  once  be 
detected.  He  referred  to  documents,  the  truth  or  falsity  of  which 
could  easily  be  ascertained  by  such  as  would  take  the  pains  to  ex- 
amine them.  In  the  horrid  scene  of  wickedness  which  he  describ- 
ed, men  of  publick  character  and  literary  talents  were  deeply  im- 
plicated. These  men,  then  living,  were  called  by  name.  It  was 
in  their  power,  and  for  their  interest,  to  confute  the  charge  against 
them,  if  it  was  a  calumny.  The  book  had  passed  through  two 
or  three  editions,  and  no  answer,  so  far  as  I  had  heard,  had  been 
made  to  it.  The  appearance  of  it  excited  a  considerable  irrita- 
tation  in  America  among  a  particular  class  of  men.  Virulent 
attacks  were  made  on  the  private  character  of  the  author ;  but 
nothing  written  that  had  the  least  tendency  to  invalidate  his  proofs  ; 
the  credit  of  which  depended  on  the  documents ;  not  on  his  per- 
sonal character.  I  was  therefore  induced  to  give  credit  to  the 
narrative.  And  finding  that  many  of  the  nefarious  sentiments 
imputed  by  Robison  to  the  societies  of  Illuminists  in  Europe,  were 
actually  circulating  in  America,  in  books  and  periodical  papers,  1 
judged  it  my  duty  to  guard  my  own  people  against  them,  and  to 
warn  them  of  the  dangers,  which  threatened  them  and  their  coun- 


MEMOIR  OF  DH.  LA.THROP.  xJJ 

try.  I  therefore,  in  September,  1798,  preached  in  my  own  pulpit, 
and  soon  after  in  Springfield,  the  sermon,  which  has  appeared  un- 
der the  title  of  "  The  dangers  of  the  times  from  infidelity  and 
immorality,  and  especially  from  a  lately  discovered  conspiracy 
against  religion  and  government."  The  publication  was  encour- 
aged by  the  people  in  Springfield  and  West-Springfield. 

My  parish  for  many  years  had  felt  the  importance  of  erecting 
a  new  meeting-house.  A  number  of  unsuccessful  attempts  had 
been  made  to  agree  on  a  location.  In  1799,  the  controversy  was 
happily  terminated.  Mr.  John  Ashley,  a  respectable  inhabitant, 
offered  the  parish  the  sum  of  thirteen  hundred  pounds,  as  a  fund 
for  the  support  of  the  ministry,  on  condition,  that  within  a  time 
prescribed,  an  elegant  and  capacious  house  of  worship  should  be 
erected  and  finished  on  ground,  which  he  marked  out,  about  half 
a  mile  north  of  the  ground  on  which  the  then  present  house  stood. 

This  proposal  at  once  brought  the  long  dispute  to  a  crisis.  By 
the  acceptance  or  rejection  of  it,  the  question  would  probably  be 
decided,  whether  the  parish  should  any  longer  exist  as  one  reli- 
gious society.  Some  in  the  neighborhood  of  the  ancient  house 
would  feel  an  attachment  to  that  ground.  Those  who  had  long 
contended  for  the  new  ground,  would  feel  their  attachment  strength- 
ened by  Mr.  Ashley's  proposal,  and  would  think  all  dissentients 
utterly  unreasonable.  If  an  opposition  to  the  proposal  should  ul- 
timately prevail,  the  parish  would  necessarily  be  divided,  and  per- 
haps dissolved.  I  interested  myself  in  the  business,  and  both 
publickly  and  privately  gave  my  opinion  in  favour  of  accepting 
the  proposal,  and  supported  it  by  arguments,  which  I  thought  to 
be  weighty.  I  observed  to  my  people,  that  I  knew  the  subject  to 
be  delicate,  but  as  the  proposed  location  would  discommode  my 
own  and  my  sons'  families,  as  much  as  any  families  in  the  parish, 
I  could  not  be  suspected  of  being  under  an  unworthy  influence. 
The  proposal  was  accepted  almost  unanimously.     The  few  who 


Xill 


MEMOIR  OF  DR.  LATHKOP. 


hesitated,  honorably  acceded  to  the  general  sentiment.  The 
work  was  promptly  undertaken,  cheerfully  prosecuted,  and  happily 
accomplished. 

On  June  20,  1802,  I  preached  to  a  serious  and  affected  audi- 
ence a  valedictory  sermon  in  the  old  meeting-house  ;  and  on  the 
24th  day  of  the  same  month,  which  day  completed  a  century  from 
the  erection  of  that  house,  I  preached  a  dedicatory  sermon  in  the 
new  house.     Both  were  printed. 

In  August,  1802,  I  preached  a  sermon  at  Northampton  before 
the  Missionary  Society.  Soon  after,  at  the  request  of  the  com- 
mittee of  said  society,  I  prepared  two  sermons,  on  the  christian 
sabbath,  for  distribution  in  the  new  settlements.  These  were  aH 
published  at  the  expense  of  the  society. 

On  the  public  fast  in  April,  1802,  I  preached  to  my  own  peo- 
ple, and  the  next  year  to  the  people  in  Springfield,  a  sermon  on 
the  uniformity  and  constancy  of  the  divine  government.  In  this, 
after  illustrating  the  leading  sentiment,  I  endeavored  to  shew,  that 
human  governments  ought  to  be,  like  the  divine,  steady  and  uni- 
form, as  far  as  the  imperfection  of  men  will  permit;  that  there 
can  be  no  free  government  without  the  influence  of  religious  prin- 
ciples; that,  as  religion  and  government  are  connected,  it  must  bs 
the  duty  of  ministers  to  preach  on  political  subjects  in  this  con- 
nection, and  that  the  clamour  against  them  on  this  ground  has,  in 
all  ages,  resulted  from  atheistical  principles.  This  sermon  was 
published  at  the  request  of  the  people  in  Springfield. 

February,  1803.  Riding  alone  in  my  cutter,  I  passed  a  man 
on  foot,  who  belonged  to  my  parish.  He  was  nearly  fifty  years 
old — not  a  man  of  the  most  blameless  character.  I  invited  him 
to  ride  with  me.  A  particular  incident  introduced  religious  con- 
versation, to  which  he  seemed  not  averse.  I  had  before  conversed 
with  him.     He  -would  always  receive  advice  and  reproof  without 


MEMOIR  OF  DR.  LATHROP.  x]jy 

offence,  and  never  would  deny  the  faults  of  which  he  was  openly 
guilty.     Our  conversation  was  as  follows  : — 

Mr. why  do  you  not  attend  publick  worship  ? 

"  Because,  I  think,  it  will  do  no  good.  I  mean  to  be  an  honest 
man — to  injure  no  man." 

So  far  is  well.  No  man  can  be  a  real  christian  without  honesty. 
But  this  alone  will  not  make  a  christian.  There  must  be  a  holy 
heart ;  a  heart  to  love  God ;  to  believe  in  Christ  the  only  Saviour 
of  lost  sinners.  There  must  be  a  conviction  of  sin,  a  godly  sor- 
row for  it,  a  hatred  of  it,  a  resolution  and  watchfulness  against  it 
in  all  its  forms,  and  especially  against  the  sins  which  most  easily 
beset  you  ;  there  must  be  a  respect  for  all  God's  commandments, 
and  a  humble  reliance  on  the  grace  and  mercy  of  God  through 
the  divine  Redeemer. 

"  I  know  all  this  ;  and  I  know  I  am  a  sinner  ;  and  I  would  give 
all  I  have  in  the  world,  that  I  was  a  good  man.  I  desire  this  above 
all  things." 

Why  then  are  you  not  a  good  man  ? 

"  I  wish  I  was  ;  but  I  can't  be.  I  can't  change  my  own  heart. 
If  it  is  ever  changed,  it  must  be  done  by  the  power  of  God's 
spirit." 

It  is  true,  that  for  a  change  of  heart  you  are  dependent  on  the 
grace  of  God.  But  there  are  some  things,  wdiich  you  can  do  j 
and  which  you  will  do,  if  you  really  desire  to  be  a  good  man. 
You  can  go  to  God's  house  on  his  appointed  day.  That  is  the 
place  where,  and  the  time  when  you  are  to  hope  for  God's  spirit. 
He  begets  men  by  the  word  of  truth.  Therefore  be  swift  to  hear. 
There  were  many  in  the  apostles'  days,  who  received  the  spirit 
in  the  hearing  of  the  word  of  faith.  You  can  withdraw  your  foot 
from  the  place  of  temptation — you  can  lay  apart  the  superfluity  of 
naughtiness,  and  the  gross  forms  of  wickedness,  which  oppose 
the  spirit. 


xliv  MEMOIR  OF  DU.  LATHROP. 

"  Yes  ;  I  can  do  all  this ;  but  it  will  do  no  good.  My  with- 
drawing from  the  tavern,  and  going  to  the  place  of  worship  will 
make  no  difference  in  my  case.  If  God  is  pleased  to  send  his 
holy  spirit  into  my  heart,  and  to  renew  it  by  his  immediate  power, 
I  shall  then  be  renewed.  If  not,  I  must  remain  as  I  am,  and  take 
my  destiny.  Nothing  that  I  can  do,  will  make  my  case  better  or 
worse — more  or  less  hopeful.  I  hope  God  will  do  something  for 
me.     When  he  does  it,  then  it  icill  be  done." 

But,  my  friend,  you  certainly  deceive  yourself.  You  say,  you 
would  give  all  you  have  in  the  world  that  you  was  a  good  man. 
But  you  won't  give  your  bottle.  They  who  are  sensual,  have  not. 
the  spirit.  And  if  you  will  not  renounce  sensuality,  how  will  you 
have  the  spirit.  If  ever  you  become  a  good  man,  you  will  be- 
come a  temperate  man.  If  you  desire  to  be  a  good  man,  be  a 
temperate  man  now.  This  you  can  be.  If  you  would  give  all 
you  have,  that  you  were  a  good  man,  you  will  give  so  much  labor 
as  to  go  to  God's  house  and  seek  him  there.  If  ever  you  become 
a  good  man,  you  will  do  this.  Why  will  you  not  do  it  now  ?  It 
is  manifest,  you  do  not  wish  to  be  a  good  man.  You  will  not 
relinquish  so  small  a  thing  as  your  bottle — nor  take  so  small  a 
walk  as  from  your  house  to  the  meeting-house ;  though  you  know 
that  so  long  as  you  retain  the  former,  and  neglect  the  latter,  you 
cannot  be  the  man,  whom,  you  say,  you  wish  to  be.  You  are 
like  those  of  whom  God  complains,  that  they  will  not  frame  their 
doings  to  turn  to  him.     And  how  will  he  pardon  you  for  this  ? 

By  this  time  we  came  to  the  place  where  it  was  convenient  for 
him  to  leave  me,  and  the  conversation  ended.  I  do  not  know 
that  it  had  any  effect.  He  seemed  to  be  sensible  that  he  was  a 
sinner ;  and  to  think  that  it  was  no  fault  of  his,  if  he  continued 
such;  because  he  was  dependent  on  the  grace  of  God,  and  his 
eternal  destiny  was  fixed  by  God's  sovereignty,  and  fixed  uncon- 
ditionally.    In  his  last  sickness,  which  was  not  many  years  after, 


MEMOIR  OF   DR.  LATHROP.  Aiy 

he  was,  to  appearance,  in  a  serious  and  thoughtful  state  of  mind — 
was  desirous  of  prayers  from  others.  And  he  said,  he  employed 
himself  in  prayer  all  his  time.  He  condemned  his  past  manner 
of  life,  and  seemed  to  have  some  reliance  on  divine  mercy. 

This  person  had  lived  in  different  parts  of  the  country.  Where 
he  imbibed  his  fatalistical  sentiments,  I  never  knew.  But  his  talk 
impressed  on  my  mind  the  danger  of  such  sentiments,  and  the 
duty  of  ministers  to  guard  their  people  against  them.  The  great 
doctrines  of  grace,  such  as  renovation  by  the  spirit  of  God,  and 
justification  by  the  righteousness  of  Christ,  ought  to  be  held  up 
to  view.  But  the  gospel  states  them,  and  ministers  ought  to  treat 
them  in  such  a  manner,  as  to  encourage  sinners  in  the  use  of  the 
means  of  grace  ;  not  so  as  to  embolden  them  in  the  neglect  of 
these  means.  I  have  supposed,  there  is  an  analogy  between  the 
scheme  of  providence  and  the  scheme  of  grace.  In  both  we  are 
dependent  on  God ;  and  in  both  there  are  means  to  be  used  by 
us.  And  as  by  the  common  influence  of  providence  weak  man 
can  do  some  things  in  order  to  the  support  of  his  body  ;  so  by  that 
common  influence  of  grace,  which  accompanies  the  gospel,  fallen 
man  can  do  some  things  in  order  to  the  conversion  and  salva- 
tion of  his  soul.  And  though  there  is  no  natural,  or  promised 
connection  between  the  volitions  or  doings  of  a  sinner,  while  he 
is  a  sinner,  and  the  renovation  of  his  corrupt  nature ;  yet  there 
may  be  a  hopeful  connection  ;  because  it  is  in  the  use  of  means, 
that  this  gracious  change  more  commonly  takes  place.  The 
apostle  says,  "  God  of  his  own  will  begets  us  by  the  word  of 
truth.     Therefore  let  every  man  be  swift  to  hear." 

There  is  no  certain  connection  between  any  man's  labor  and 
his  success  in  his  worldly  calling.  If  he  has  success,  this  comes 
from  God.  It  is  a  gift  of  his  goodness ;  and  his  goodness  is  sove- 
reign. It  is  not  guided  by  human  merit,  but  by  his  own  perfect 
wisdom.     Still  we  may  act  on  the  general  principle,  that  die  dili- 


K]Vi  MEMOIR  OF  DK.  LATHROP. 

gent  hand  maketh  rich.  Prudent  men  pursue  their  worldly  call- 
ing with  as  much  industry,  and  as  much  cheerfulness,  as  if  the 
connection  between  the  means  in  use  and  the  object  in  view,  were 
ever  so  certain.  Men  love  the  world,  and  in  regard  to  their 
worldly  interest  they  generally  reason  properly  and  act  prudently. 
They  naturally  have  not  a  love  to  religion  j  and  would  excuse 
themselves  from  its  obligations  ;  hence  in  their  reasonings  on  this 
subject  they  run  into  the  grossest  absurdities.  "  The  children  of 
this  world  are  in  their  generation  wiser  than  the  children  of  light." 

In  June,  1803,  a  youth,  in  his  fifteenth  year,  by  a  sudden  casu- 
alty suffered  an  internal  injury  under  which  he  languished  in  ex- 
treme distress  for  a  number  of  days,  and  then  expired.  He  was 
a  youth  of  a  serious  mind  and  amiable  manners.  In  his  illness 
he  exhibited  a  pattern  of  patience  and  resignation,  and  expressed 
a  calm  hope  of  a  blessed  immortality. 

On  the  Lord's  day  next  preceding  his  death,  a  number  of  young 
people,  returning  from  public  worship,  called  at  the  house  to  see 
him.  He  received  them  with  attention,  .  ..id  addressed  them  in 
the  following  manner  : — 

"  You  see,  my  friends,  the  situation  that  I  am  in.  A  few  days 
ago,  I  was  in  health  like  you.  By  a  sudden  accident  I  am  con- 
fined to  my  bed,  and  probably  shall  soon  be  laid  in  my  grave. 
None  of  you  know,  how  soon  you  may  be  in  a  condition  like  mine. 
You  see  in  me  the  necessity  of  being  early  prepared  for  death.  I 
advise  you  to  think  of  the  uncertainty  of  life,  and  to  prepare  for 
death  immediately.  Delay  not  such  a  work  any  longer ;  no,  not 
for  a  single  hour.  I  particularly  advise  you  to  reverence  the  sab- 
bath, and  the  house  of  God.  There  are  some  young  people,  who 
are  too  vain  in  their  talk  on  the  sabbath,  and  too  light  and  inatten- 
tive in  their  appearance  in  the  time  of  worship.  Avoid  these 
evils.  They  will  cause  you  to  mourn  at  the  last,  when  your  flesh 
and  your  body  are  consumed,  and  to  say,  how  have  we  hated  in- 


MEMOIR  OF  DR.  LYTIIROP.  xlvJi 

sfruction  and  our  hearts  despised  reproof.  Never  use  profane 
language.  This  is  a  sin,  which  young  people  too  often  practise , 
I  have  sometimes  heard  it  with  grief.  Remember,  that  for  every 
sinful  word  you  speak,  you  must  give  an  account.  Obey  and  hon- 
our your  parents,  and  treat  all  elderly  people  with  respect.  Ask 
counsel  and  instruction  from  them,  that  you  may  grow  in  wisdom 
and  in  favour  with  God  and  men.  Read  the  scriptures,  that  you 
may  learn  the  way  of  salvation,  and  turn  your  hearts  and  your 
feet  into  that  way.  You  are  dependent  on  God's  grace.  But  you 
must  seek  it,  if  you  hope  to  obtain  it.  Seek  unto  God  betimes. 
Seek  him  while  he  may  be  found.  I  cannot  say  much.  But  I 
beg  you  to  remember  the  little  that  I  can  say.  I  see  you  now  in 
tears,  and  you  think,  you  will  follow  my  advice.  But  I  fear,  you 
will  soon  forget  it.  You  will  not  always  feel  as  you  do  now,  while 
you  are  looking  on  my  dying  body,  and  hearing  my  feeble  voice. 
But  that  you  may  bring  my  advice  to  mind,  go  sometimes  to  the 
place  where  my  body  will  soon  be  laid.  Perhaps  a  sight  of  the 
clods  which  cover  it,  will  remind  you  of  my  advice,  and  awaken 
your  resolution  to  follow  it.  You  know  not  how  soon  you  may  be 
laid  near  me.  You  think  religion  is  important  to  me,  because  I 
am  soon  to  die.  It  is  as  important  to  you,  as  it  is  to  me  ;  for  you 
are  as  mortal  as  I  am,  though  perhaps  you  are  not  to  die  quite  as 
soon.  Whenever  you  die,  you  will  need  its  comforts,  as  much  as 
I  do  now.  I  beg  you  to  secure  these  comforts  in  season.  And 
this  is  the  season." 

This  was  the  substance  of  the  young  man's  advice  to  his  fellow 
youths,  as  related  to  me  by  his  father,  the  next  day,  when  I  visited 
the  family. 

The  father  is  a  respectable  man,  and  has  ever  appeared  friendly 
to  religion ;  but,  on  professed  scruples,  had  delayed  to  attend  the 
communion.  I  thought  I  might  profit  by  the  present  occasion  in 
renewing  former  advice.     I  spake  to  him  in  the  following  manner. 


x]vjii  MEMOIR  OF  DR.  LATPiROP. 

"  I  am  exceedingly  pleased  with  your  son's  counsel  to  the  young, 
and  there  is  one  part  of  it  which  strikes  me  with  peculiar  force. 
He  advised  them,  now  and  then,  to  visit  his  grave,  that  they  might 
better  remember,  and  more  deeply  feel,  his  dying  exhortation. 
This  is  so  similar  to  the  dying  command  of  Christ,  that  I  cannot 
forbear  to  remark  to  you  the  similitude. 

"  The  Saviour,  when  he  was  on  earth,  spent  the  greater  part  of 
his  ministry  in  giving  good  instructions  to  those  who  would  hear 
him.  When  the  time  of  his  death  drew  near,  his  instructions 
were  more  frequent  and  affectionate ;  and  he  urged  them  by  the 
solemn  circumstances  of  his  approaching  death.  He  well  knew 
mat  good  counsels  were  easily  forgotten ;  he  therefore  recom- 
mended the  frequent  remembrance  of  his  death,  as  a  mean  to  im- 
press his  words  more  deeply  and  more  indelibly  on  the  heart. 
The  place  of  his  burial  could  not  be  visited  by  his  disciples  in  all 
ages,  and  in  all  parts  of  the  world ;  and  if  it  could,  yet  his  body 
would  not  be  there,  for  it  was  soon  to  rise.  He  therefore  insti- 
tuted a  particular  ordinance,  as  a  representation  and  memorial  of 
his  death  ;  and  commanded,  that  this  should  be  frequently  observ- 
ed in  remembrance  of  him,  to  shew  forth  his  death,  till  his  second 
coming.  The  end  for  which  he  appointed  this  ordinance  was, 
that  we  might  remember  him,  and  the  words  which  he  spake — 
remember  his  death  and  the  benefits  which  it  procured. 

"  Now,  sir,  you  certainly  think  that  your  son  gave  his  compan- 
ions good  advice,  when  he  recommended  their  visiting  his  tomb, 
that  they  might  revive  a  remembrance  of  his  instructions;  and 
you  wish  they  would  comply  with  it.  And  ought  not  we  much 
rather  to  regard  the  dying  command  of  the  Saviour,  who  has 
required  you  and  me  and  all  to  come  to  the  place,  where  he  is 
set  forth  as  crucified  for  us;  and  there  to  awaken  the  recollec- 
tion of  his  instructions  and  our  resolution  to  obey  them  ?    TJbeir 


MEMOIR  OF  Dil    LA.THROP.  x]jx 

attention  to  your  son's  counsel  is  expedient ;  our  obedience  to  the 
Saviour's  command  is  indispensable." 

At  the  next  con  nunios  he  was  present  as  an  affectionate  spec- 
tator; and  at  the  next  following  he  was  present  as  a  devout  com- 
municant. 

On  the  sabbath  that  followed  the  young  man's  death,  I  applied 
to  the  youth  in  general,  the  counsel  which  he  had  given  to  some 
of  them;  and  urged  their  attendance  at  the  communion,  by  the 
argument  which  I  had  pressed  on  the  father.  This  sermon  is  in- 
serted in  my  fifth  volume. 

A  sermon  on  the  infirmities  and  comforts  of  old  age,  first  preach- 
ed to  my  own  people,  January,  1805,  was  soon  after  preached  to 
the  people  in  Springfield,  at  whose  motion  it  was  printed. 

Two  unhappy  instances  of  suicide  in  Sufiield,  the  latter  in  Feb- 
ruary, 1805,  gave  occasion  to  my  sermons  on  that  subject.  They 
were  first  printed  in  Sufiield ;  and  afterwards  revised  and  printed 
in  Springfield. 

A  severe  drought  in  the  summer  of  1S05,  suggested  the  duty 
of  seeking  to  God  for  rain.  I  invited  my  people  to  assemble  for 
that  purpose,  and  delivered  to  them  a  sermon  on  the  subject.  The 
sermon  was  printed. 

In  October,  1805,  the  great  bridge  between  Springfield  and 
West-Springfield,  which  is  nearly  seventy  rods  long,  and  cost  about 
thirty- seven  thousand  dollars,  was  completed,  and  the  30th  day 
of  that  month  appointed  for  opening  it.  Mr.  Howard,  the  minis- 
ter of  Springfield,  being  infirm,  application  was  made  to  me  to 
er  a  discourse  on  that  day.  It  was  urged,  that  the  concourse 
of  people  on  so  singular  an  occasion,  would  probably  be  great,  and 
an  apposite  discourse  might  not  only  prevent  irregularity  and  dis- 
order among  the  people,  but  contribute  to  improve  their  sentiments 
and   morals.     I   complied  with  the  request.     The  day  was  fine ; 


• 


i  MEMOIR  OF  DR.  LATHROP. 

the  assembly  numerous  and  profoundly  attentive.  The  day  pas- 
sed with  perfectly  good  order.  A  copy  of  the  sermon  was  given 
to  the  proprietors,  at  their  request,  and  published  at  their  expense. 

In  December  following,  a  foreigner,  who  had  resided  in  my 
parish,  but  then  lived  in  Springfield,  was  occasionally  on  the  west 
side  of  Connecticut  river,  and  very  late  in  a  dark  evening,  went 
from  a  house  about  half  a  mile  north  from  the  bridge  with  an  in- 
tention to  cross  over  to  Springfield ;  but  he  was  no  more  heard 
of.*  The  more  probable  and  prevailing  opinion  was,  that,  the 
night  being  extremely  dark,  he  passed  beyond  the  path  which 
turned  to  the  bridge,  and  went  forward,  until  he  came  to  Aga- 
wam  river,  which  empties  into  the  Connecticut ;  and,  the  bank 
being  steep  and  the  water  high,  he  plunged  down  the  bank,  and 
was  carried  off  in  the  current.  But  as  there  had  lately  been  a 
most  daring  robbery  and  murder  on  the  publick  road,  a  few 
miles  east  from  Springfield,  the  minds  of  people  were  alive  to 
the  suspicion  of  murder ;  and  a  man  was  sent  to  Albany  to  learn 
from  a  pretended  revealer  of  secrets,  what  was  the  fate  of  the 
man,  who  had  so  suddenly  disappeared.  This  expedition,  which 
was  encouraged  by  some  of  my  own  people,  as  well  as  by  oth- 
ers, was  the  occasion  of  my  discourse,  entitled,  "  Illustrations 
and  reflections  on  Saul's  consulting  the  witch  of  Endor."  It  was 
preached  and  published  at  the  request  of  some  of  my  people. 

The  workings  of  imagination  in  some  people's  minds  on  the 
event  of  this  man's  disappearance,  brought  to  my  recollection  an 
incident  in  my  neighborhood  some  years  before. 

A  poor  man,  and  not  of  the  best  character,  came  to  my  house 
in  great  agitation,  and  said  to  me :  "  You  requested  me  to  work 
for  you  to-day,  and  I  told  you,  I  would ;  but  there  has  something 

*  His  remains  were  fouad  in*  or  near  the  river  in  East-Windsor,  in  April  fol- 
lowing. 


MEMOIR  OF  DR.  LATIIROP.  Jj 

happened  in  my  house  which  distresses  me  to  such  a  degree,  that 
J  have  no  heart  to  work.  My  wife,  as  she  was  tying  her  child's 
shoe,  perceived  a  drop  of  fresh  blood  on  her  own  finger ;  and  we 
can  find  no  cause  from  which  it  proceeded.  We  think  it  must  be 
supernatural.  My  wife  thinks,  it  is  a  sign  that  one  of  the  family" 
will  soon  die,  and  she  singles  out  me  as  the  victim."  It  seems, 
she  was  willing  rather  to  part  with  her  husband,  than  go  herself! 
Had  the  blood  fallen  on  his  finger,  I  imagine,  she  would  not  have 
so  readily  appropriated  the  warning,  as  she  now  applied  it  to  him. 
The  man  asked  me,  what  I  thought  of  the  matter. 

I  answered  him  to  this  purpose  :  "  Whether  the  blood  be  from 
a  natural,  or  supernatural  cause,  we  need  not  inquire.  Be  it  which 
it  may,  it  is  no  proof  that  you  will  die.  Of  this  you  need  no 
proof.  You  know  you  must  die,  and  may  die  soon.  If  you  have 
not  thought  of,  and  prepared  for  such  a  certain  and  solemn  event, 
it  is  high  time  you  had.  If  this  blood,  falling  in  such  a  manner 
on  your  wife's  finger,  should  prove  the  occasion  of  awakening 
you  to  repentance  of  sin,  and  newness  of  life,  it  will  do  you  no 
harm,  but  infinite  benefit.  Make  this  improvement  of  it,  and  all 
will  be  well.  You  have  nothing  to  fear  from  the  blood ;  your  only 
danger  is  from  yourself."  The  terror  in  a  few  days  subsided  j 
no  calamitous  event  soon  followed ;  the  man  still  appeared  the 
same  as  he  had  been  before.  Sudden  frights  seldom  produce  last- 
ing reformations. 

The  solar  eclipse  on  the  16th  June,  1806,  was  so  singular  and 
remarkable,  that  I  thought  it  worthy  of  a  moral  and  religious  im- 
provement. This  was  attempted  on  the  following  sabbath,  in  a 
sermon  which  has  been  offered  to  the  public  from  the  press. 

In  a  sermon  preached  at  the  conclusion  of  the  fiftieth  year  of 
my  ministry,  I  continued  the  narrative  of  parochial  occurrences, 
which,  in  a  sermon  preached  and  printed  ten  years  before,  had 


\n  MEMOIR  OF  Dli.  LATHROP. 

been  brought  clown  to  that  time.     This  sermon  has  also  been 
printed. 

Besides  the  sermons  already  mentioned,  I  have  published  sev- 
eral, preached  at  funerals,  ordinations,  &c.  the  occasions  of  which 
appear  from  the  sermons  themselves. 

The  sermons,  which  I  have  published  in  pamphlets,  are  forty- 
six.  I  have  published  five  volumes  containing  one  hundred  and 
sixly-four  sermons,  three  of  which  sermons  had  been  before  pub- 
lished singly.     The  whole  number  is  two  hundred  and  seven. 

Dissertations  and  essays  of  mine,  on  various  subjects,  have  been 
inserted  in  news-papers,  and  other  periodical  works.  These  gen- 
erally have  been  theological,  moral,  devotional,  or  literary.  Some 
poetical.  But  I  write  not  with  ease  in  poetry.  I  am  not  one  of 
those,  qui  poeta  nascuntur.  Barely  have  1  published  any  thing 
political,  except  so  far  as  politicks  are  interwoven  with  religion. 

If  any  should  ask  me,  why  I  have  published  so  much,  I  would 
tell  them,  I  have  often  asked  myself  the  san  c  question,  and  have 
answered  myself  in  this  manner.  Gain  could  not  be  the  govern- 
ing motive  ;  for  the  ct  mp<  nsation  for  m)  volumes  has  been  small; 
for  my  other  works  1  have  demanded  nothing,  except  a  few  copies 
to  give  to  my  friends.  Reputation  as  a  writer,  could  not  have 
much  influence  ;  for  in  my  periodical  publications  I  have  sought 
to  be  unknown ;  and  in  those,  to  which  my  name  has  been  affixed, 
I  am  sure  there  was  not  a  merit,  which  could  give  distinguished 
celebrity  to  the  author.  I  have  therefore  flattered  myself,  that  I 
had  a  view  to  the  benefit  of  my  fellow  men.  I  am  conscious 
that  I  never  have  published  any  thing,  but  what,  I  thought,  had  a 
useful  tendency.  But  it  will  be  asked,  are  you  more  capable  of 
doing  good,  than  other  men? — No;  nor  so  capable  as  many.  Tut 
with  moderate  talents  it  is  lawful  to  do  good.  Let  those  who  pos- 
sess larger  talents  remember,  that  to  whom  much  is  given,  of  them 
much  is  required. 


MEMOIR  OF  DK.  LVTUUOP.  |JJJ 

I  have  assisted  about  twenty  young  gentlemen  in  their  studies 
for  the  ministry.*  A  number  of  them  are  settled,  and  are  respect- 
able in  their  profession,  Some,  who  are  unsettled,  are  of  prom- 
ising dispositions  and  acquirements.  If  providence  should  open 
a  door  for  their  stated  employment,  I  trust  they  will  be  blessings 
to  the  churches.  Students  in  divinity  I  have  ever  been  disposed 
to  encourage,  but  never  chosen  to  flatter.  I  advise  them  to  see, 
that  a  love  of  religion  and  a  sense  of  its  importance  possess  their 
minds — that  their  governing  motives  be  superior  to  the  interests  of 
the  world.  I  warn  them,  that  if  the  latter  be  their  predominant 
motives,  they  will  be  disappointed  ;  and  it  will  be  prudent  to  turn 
their  attention  to  some  other  profession. 

I  usually  invite  them  to  take  their  turns  with  me  in  family  devo- 
tions. I  often  hear  them  read,  that  uncouth  habits,  if  they  have 
contracted  any,  may  be  corrected. 

I  give  them  a  systematical  list  of  questions,  on  each  of  which 
they  write.  I  hear  their  compositions,  and  make  such  remarks, 
as  I  think  proper  to  be  made,  on  the  sentiment,  grammar,  style, 
argument,  and  manner  of  reading.  If  there  be  a  number  of  stu- 
dents together,  they  first  make  remarks  on  each  other's  disserta- 
tions, and  I  close  with  mine. 

They  read  some  systems  of  divinity ;  but  are  advised  not  to 
attach  themselves  to  human  systems ;  but  to  search  after  truth  with 
unbiassed  minds,  and  make  the  word  of  inspiration  their  demier 
resort.  They  also  read  church  history.  After  some  previous 
studies,  they  read  sermons.  In  the  choice  of  these,  regard  is  had 
to  style  and  manner,  as  well  as  to  sentiment.  I  am  often  enter- 
tained and  profited  by  their  remarks  on  the  books  which  they 
read. 

*  Among  these  was  the  late  Dr.  Afpletou,  President  of  B.owdoin  College. 

Pub 


Kv  MEMOIR  OF  DR.  LATHROI'. 

When  they  begin  to  write  sermons,  they  are  advised  to  seiect 
important  subjects,  and  write  upon  them  in  a  practical  and  useful 
manner,  with  a  natural  arrangement,  and  just  connection  of  their 
thoughts,  and  with  a  perspicuity  of  diction ;  never  leaving  an  am- 
biguous sentence  uncorrected ;  for  perspicuity  is  the  chief  grace 
in  style.  If  they  attain  this,  other  graces  will  follow,  at  least  so 
far,  that  the  style  will  pass  for  good.  They  are  advised  not  to 
affect  floridity.  If  flowers  come  in  their  way,  they  may  gather 
them ;  but  they  must  never  go  out  of  their  way  to  seek  them.  A 
style  stuffed  with  far-fetched  ornaments  is  too  puerile  and  gay  for 
the  pulpit.  Every  thing  brought  thither  should  be  grave  and  solid. 
Their  language  should  be  pure  English,  without  the  intermixture 
of  hard  words  and  foreign  idioms  and  phrases-  An  affectation  of 
learning  breeds  contempt. 

In  speaking,  they  are  advised  to  stand  in  an  easy  attitude,  and 
consider  themselves  as  addressing  their  fellow-mortals  on  matters 
of  common  and  infinite  concern ;  and  to  speak  with  such  a  mod- 
ulation of  voice,  as  would  unavoidably  take  place,  if  they  were 
freely  and  feelingly  conversing  on  the  same  solemn  subjects  in  a 
social  circle.  Thus  their  delivery  will  be  engaging  and  command- 
ing, and  they  may  expect  the  attention  of  their  hearers. 

June,  1S06.  Received  a  letter  dated  March  4,  1806,  from  Rev. 
Samuel  Palmer,  of  Hackney,  near  London.  This  letter  opened 
a  correspondence  between  us,  which  has  been  very  agreeable  and 
useful  to  me.  We  have  made  an  exchange  of  our  respective 
works.     He  appears  to  be  a  divine  of  great  eminence  and  piety. 

August,  1809.  My  first  volume  of  sermons  was  re-published 
with  the  addition  of  six  sermons  never  before  published.  The 
work  was  done  at  Springfield,  for  Isaiah  Thomas  Jun.  who  claim- 
ed the  copy-right,  and  who  requested  of  me  the  additional  ser- 
mons. 


MEMOIR  OF  DR.  LATHROP.  \v 

Soon  followed  the  re-printing  of  the  second  volume,  at  the 
same  place  and  for  the  same  person,  with  the  addition  of  four 
sermons. 

The  third  volume  was  re-printed  at  Worcester,  1810. 

July  23,  1809.  Preached  two  sermons  at  Southwick,  on  occa- 
sion of  the  drowning  of  four  young  women.  Inserted  in  second 
edition  of  volume  first. 

May,  1810.  Preached  a  sermon  to  the  Charitable  Female  As- 
sociation in  my  parish.     The  sermon  was  printed. 

1811.  My  discourses  on  false  teachers  and  on  christian  bap- 
tism, were  re-published  in  Boston,  by  Mr.  Thomas,  with  consid- 
erable additions  and  some  corrections,  which  I  made  at  his  request. 

April  11,  1811.  Preached  two  sermons  on  the  prophecy  of 
Daniel  relating  to  the  time  oj  the  end.  This  prophecy  is  supposed 
to  be  now  fulfilling.  And  an  attempt  was  made  to  explain,  apply 
and  improve  it.     These  sermons  were  published. 

May  22,  1811.  Attended  the  ordination  of  Mr.  Jesse  Fisher, 
at  Scotland,  the  second  parish  in  Windham,  Conn,  and  preached 
from  I  Cor.  ix.  19.  In  the  sermon  were  considered  Paul's  indepen- 
dent spirit — his  meek  and  accommodating  temper  and  manners — 
and  the  great  object  which  he  kept  in  view.  The  sermon  was 
published.  This  journey  of  sixty  miles,  in  my  80th  year,  was 
performed  with  much  facility  and  comfort.  I  there  met  with  many 
agreeable  friends,  and  returned  in  good  health,  reflecting  with 
gratitude  on  the  goodness  of  Providence. 

May,  1811.  Had  an  interview  with  an  open,  professed  infi- 
del j  a  man  who  sustained  an  important  and  lucrative  appointment 
under  the  general  government.  He  resided  in  a  neighboring  town. 
He  requested  me  to  attend  and  make  a  prayer  at  his  house  on 
the  morrow,  on  occasion  of  the  funeral  of  a  sister,  who  was  one 
of  his  family  and  died  in  his  house.  The  reason  assigned  for  his 
applying  to  me  was,  that  his  minister  hsd  lately  affronted  him  by 


\v\  MEMOIK  OF  DR.  LATIIUOI'. 

omitting  to  pray  for  him  particularly  and  distinctly  at  the  funeral 

of  a  son,  who  died  and  was  buried  in  his,  (the  father's)  absence. 

He  said,  he  did  not  suppose  that  prayers  did  any  good  or  hurt. 

God's  plan  is  fixed ;  and  as  he  is  a  good  being,  so  his  plan  is 
good,  and  men's  prayers  will  not  alter  it.  But  as  it  is  customary 
to  have  a  prayer  at  a  funeral,  and  to  make  mention  of  the  princi- 
pal mourners,  the  omission  of  his  case  was  an  affront,  and  he 
would  not  ask  his  own  minister  to  pray  on  the  present  occasion. 
I  answered  him  to  this  purpose.  If  your  minister  were  absent, 
I  should  not  hesitate  to  comply  with  your  request ;  for  doubtles? 
there  will  be  many  present  at  the  funeral,  who  regard  prayers, 
though  you  despise  them.  But  I  shall  not  interfere  in  a  dispute 
between  you  and  your  minister,  nor  take  a  side  against  a  brother 
in  a  matter  which  I  do  not  understand.  I  have  no  reason  to  con- 
clude, that  his  conduct  has  been  reprehensible.  Be  this  as  it 
may ;  your  proposal  would  be  a  very  improper  method  either  for 
me  to  manifest  my  disapprobation  of,  or  for  you  to  signify  your 
displeasure  against  your  minister.  Ministers  are  to  take  heed  to 
flic  flock  of  which  they  are  made  overseers  ;  and  they  have  a 
iighl  to  forbid  the  intrusion  of  those  whom  they  think  to  be  evil 
men  and  seducers.  I  have  no  right  to  perform  any  official  act  of 
the  ministry  in  another  man's  flock  without  his  request,  if  he  be 
at  home.  If  I  should  comply  with  your  request  without  your 
minister's  approbation,  I  should  not  only  offend  him  and  his  peo- 
ple, but  be  guilty  of  a  disorderly  intrusion. 

He  acknowledged  the  propriety  of  my  observations — said  he 
would  desire  his  minister  to  apply  to  me — and  asked  whether  1 
would  attend  in  case  he  should  apply.  I  told  him,  I  could  not  at 
present  make  any  engagement ;  but  must  leave  the  matter  in  the 
same  situation,  as  if  he  had  not  spoken  to  me  upon  it. 

I  had  been  previously  desired  to  attend  a  lecture  and  preach  in 
that  place  on  the  day  of  the  funeral.    After  lecture  I  v\ent  with 


MEMOIR  OF  DR.  LATHROP.  \v\x 

the  minister  to  the  house  of  mourning — when  notice  was  given 
that  the  people  were  ready  for  prayer,  the  minister  openly  request- 
ed me  to  perform  that  office ;  and  I  complied  with  his  request. 

In  the  conversation  at  my  house,  the  gentleman  rejected  as  ab- 
surd, the  idea  of  the  divine  authority  of  the  scriptures.  He  said 
God  had  given  us  reason,  and  this  was  sufficient;  an  additional 
revelation  was  unnecessary,  and  therefore  could  not  be  supposed. 
It  was  natural  here  to  refer  him  to  Paul's  argument  on  the  subject. 
"  The  things  of  a  man  knoweth  no  man,  but  the  spirit  of  the  man 
within  him  ;  so  the  things  of  God  knoweth  none,  but  the  spirit  of 
God."  If  I  cannot  know  your  mind,  unless  you  will  reveal  it  to 
me,  how  shall  we  know  the  mind  and  will  of  God  without  a  rev- 
elation from  him  ?  If  we  cannot  by  our  reason  know  the  less, 
how  shall  we  know  the  greater  ? 

Our  conversation  was  desultory.  He  said,  there  was  no  essen- 
tial difference  between  virtue  and  vice ;  both  had  their  uses,  and 
whatever  answered  a  good  end,  was  good.  I  observed  to  him, 
that  as  God,  according  to  his  own  concession,  had  made  us  ra- 
tional creatures,  so  we  might  exist  in  another  world.  But  what 
are  » your  prospects  ?  Your  condition  is  fixed — your  virtue  or 
vice  will  not  alter  your  fate.  You  may  be  doomed  to  misery, 
and  your  piety  or  your  prayers  will  not  reverse  your  doom. 
God  is  good — but  this  is  no  security  to  you.  Pie  may  be  good, 
and  yet  make  you  miserable,  however  virtuous  you  are.  Say 
not,  this  would  be  unjust.  There  is,  in  your  opinion,  no  diffei- 
ence  between  virtue  and  vice,  justice  and  injustice,  any  further 
than  the  one  or  the  other  answers  a  good  end.  If  it  will  answer 
a  good  end  to  make  the  pious  man  miserable,  there  is  no  wrong ; 
for  the  good  end  will  make  it  right.  You  are  in  an  awful  predi- 
cament— on  your  principles  you  can  have  no  hope.  The  chris- 
tian has  hope  in  the  gospel  which  reveals  the  mercy  of  God  to 
pardon  repenting  sinners  through  a  Saviour.     You  have  no  hope 

H 


ivm  MEMOIR  OF  DR.  LATHROP. 

here,  for  you  discard  this  revelation — and  you  discard  divine  mer- 
cy too  ;  for  you  say,  there  is  no  difference  between  moral  good 
and  evil,  and  consequently  none  between  mercy  and  cruelty. 
Even  natural  religion,  though  your  heart  and  ways  were  perfect, 
would  afford  you  no  security. 

He  told  me,  that  by  my  profession,  as  a  minister,,  I  must  pre- 
tend to  believe  the  gospel.  My  living  depended  on  my  ostensi- 
ble faith  ;  but  were  I  free  from  that  bias,  I  should  be  an  infidel. — 
If  I  had  been  disposed  to  resent  his  unpoliteness,  and  to  retaliate 
his  insult,  I  might  perhaps  have  said,  your  own  reason  would  per- 
suade you  to  be  a  christian,  were  it  not,  that  an  avowal  of  infidel- 
ity seemed  most  favorable  to  your  obtaining  your  present  lucra- 
tive office.  So  far  as  money  is  in  the  case,  your  temptation  is 
much  stronger  than  mine. 

He  said,  he  believed  Christianity  was  a  good  thing,  and  was 
useful  to  society.  I  replied,  you  have  said  God  is  a  good  being. 
Does  he  not  approve  and  love  this  good  thing — If  he  approves  it, 
is  it  not  truef  Does  tins  good  being  love  and  approve  falsehood. 
You  say  Christianity  is  useful  to  society.  As  a  member  of  society 
you  are  bound  to  encourage  and  promote  it.  I  advise  you  no 
more  to  infuse  into  others  your  pernicious  sentiments,  for  by  your 
own  concession  they  are  pernicious  to  society.  No  more  spend 
your  time  in  talking  against  religion  in  taverns  and  post-offices  and 
all  companies  in  which  you  mingle.  Be  consistent  with  yourself 
and  encourage  that  good  thing  which  is  so  useful  to  society. 

He  said  his  deceased  sister  lived  and  died  in  the  faith  of  the 
gospel,  and  it  was  her  comfort  in  the  prospect  of  death.  I  told 
him,  I  hoped  the  time  would  come,  when  he  would  live  in  the 
same  faith.  No.j  said  he,  never  so  long  as  I  have  my  reason.  I 
answered  him,  I  cannot  but  think  there  are  some  christians  who 
have  their  reason. 


MEMOIR  OF  DR.  LATHROP.  lxj?: 

I  thought  he  appeared  a  little  embarrassed  with  thd  gross  impo- 
liteness of  his  expression.  But  it  was  gone.  He  could  not  easi- 
ly recall  it.  It  is  the  pride  of  infidelity  to  arrogate  all  reason  to 
itself,  and  to  stigmatize  faith  as  madness,  or  hypocrisy.  Profess- 
ing itself  to  be  wisdom,  it  shows  itself  to  be  folly. 

August,  1811.  I  was  honored  by  the  University  of  Cambridge, 
Mass.  with  the  degree  of  doctor  in  divinity. 

October  31,  1811.  This  was  a  solemn  day.  It  was  my  birth- 
day. I  then  completed  my  80th  year.  I  desired  the  attend- 
ance of  my  people.  Though  the  day  was  stormy,  there  was  a 
decent  attendance,  even  beyond  my  expectation.  I  spake  to  an 
attentive  audience  from  the  words  of  Barzillai ;  lam  this  day  four- 
score years  old.  I  addressed  the  aged,  the  heads  of  families,  and 
the  youth — and  gave  such  advice  as  seemed  to  me  to  be  impor- 
tant to  them  on  the  near  event  of  their  minister's  death,  or  previ- 
ous disability,  and  the  vacancy  which  consequently  would  take 
place  in  the  society.  The  day  and  discourse  were  impressive 
to  the  speaker,  and  I  hope  they  were  so  to  the  hearers.  May 
God  prepare  him  for  his  departure,  forgive  his  many  failings 
and  accept  his  desires  to  promote  religion  among  his  people  ; 
and  may  he  watch  over  them  to  preserve  them  in  peace ;  and 
may  he  and  they  be  gathered  together  in  the  presence  of  Christ 
at  his  coming. 

April  21,  1812.  I  preached  a  sermon  in  Springfield,  at  the  in- 
stitution of  a  society  for  the  encouragement  of  foreign  missions. 
It  was  printed,  at  the  request  of  the  society,  with  this  tide,  "  The 
angel  preaching  the  everlasting  gospel."     Revelation  xiv.  6,  7. 

I  was  called  to  attend  an  ecclesiastical  council  at  Dorchester, 
on  May  12,  1812.  On  the  preceding  Lord's  day  I  preached  in 
the  second  church  in  Boston.  The  discourse  in  the  morning  was 
from  Mark  ix.  38,  39,  40,  containing  Christ's  rebuke  to  his  disci- 


]x  JX1EM01R  OF  DR.  LATIIROP. 

pies  for  their  irregular  zeal  in  bis  cause.  This  discourse  was  print- 
ed at  the  request  of  the  hearers. 

I  experienced  the  kind  care  of  Providence  in  giving  me  a  plea- 
sant interview  with  many  agreeable  friends,  in  preserving  me 
through  the  journey,  and  bringing  me  safely  to  my  family. 

August  25,  1816.  This  day  concluded  the  60th  year  of  my 
ministry.  It  was  Lord's  day.  I  requested  the  attendance  of  my 
people,  and  preached  to  a  large  audience  from  Prov.  ii.  38.  Ap- 
plication was  made  for  a  copy,  which  was  granted. 

September  1.  An  unusual  attention  to  religion  in  the  parish 
within  the  year  past,  is  matter  of  joy — fifty-five  have  been  added 
to  the  communion  since  the  preceding  September,  and  the  atten- 
tion still  continues. 

Concluded  by  another  hand. 

From  the  last  mentioned  period,  the  publick  stated  ministra- 
tions of  Doctor  Lathrop  were  continued  without  interruption  until 
the  last  sabbath  in  March,  1818,  the  day  which  completed  the 
sixty-second  year  from  the  commencement  of  his  labours  as  a 
candidate.  In  consequence  of  the  increasing  infirmities  of  age, 
and  especially,  of  the  great  imperfection  of  his  sight,  he,  at  that 
time,  notified  his  society  of  his  determination  to  decline  the  pub- 
lic services  of  the  sabbath,  and  requested  them  to  provide  for  him 
an  assistant,  or  colleague*  On  this  occasion,  he  addressed  them 
in  a  kind  of  valedictory  discourse,  giving  them  seasonable  coun- 
sels and  cautions,  and  affectionately  commending  them  to  the 
benediction  of  Heaven.  Though  the  defect  of  his  sight  was  so 
great  as  to  prevent  him  from  reading  even  the  productions  of  his 
own  pen,  he  continued,  for  some  time,  as  a  pleasant  intellectual 
exercise,  to  write  about  one  sermon  a  week,  which  was  read  by 
another  person  as  a  part  of  the  publick  exercises  of  the  sabbath. 
He  also  occasionally  delivered  an  extemporaneous  discourse,  both 


MKMOIK  OF   DIl.  LATHUOl'.  Jxi 

in  the  church  on  the  sabbath,  and  in  remote  parts  of  his  congrega- 
tion during  the  week.  Though  he  had  never  been  much  in  the 
habit  of  public  extemporaneous  speaking,  these  discourses  were 
uniformly  heard  with  the  deepest  interest,  particularly  as  they  were 
regarded  by  his  people  as  the  last  efforts  of  one  to  do  them  good, 
whose  long  and  useful  services  had  created  so  powerful  a  claim 
upon  their  gratitude  and  affection. 

On  the  25th  of  August,  1819,  the  sixty-third  anniversary  of  his 
ordination,  he  attended  the  ordination  of  his  colleague,  and  took 
part  in  the  publick  solemnities.  His  venerable  appearance,  and 
the  devout  and  pertinent  address  which  he  offered  at  the  throne 
of  grace,  made  an  impression  upon  the  audience  which  will  not 
soon  be  forgotten.  It  seemed  as  if  he  had  come  before  his  God, 
to  give  back  his  commission,  while  he  was  on  the  eve  of  going 
to  give  an  account  of  his  stewardship. 

On  the  following  week,  he  was  attacked  by  a  disease,*  to  which 
he  had  before  been  occasionally  subject,  and  which  now  threaten- 
ed to  terminate  his  life.  While  his  friends  were  anxiously  wait- 
ing the  event  of  his  illness,  and  expecting  that  the  profound  sleep 
into  which  he  had  fallen,  would  terminate  in  the  lethargy  of  death, 
he  unexpectedly  revived,  and  after  a  few  days,  was  restored  to 
his  usual  health.  He  spake  of  his  recovery  in  a  manner  which 
indicated  the  most  unqualified  resignation  to  the  Divine  will,  as 
well  as  the  most  grateful  sense  of  the  Divine  goodness. 

From  this  period,  the  recurrence  of  his  disorder  was  more  fre- 
quent, and  seemed  at  times  to  abate,  in  a  considerable  degree,  his 
intellectual  vigour.  His  friends  who  were  in  the  habit  of  con- 
versing with  him  daily,  have  often  been  pained  to  find  a  train  of 
animated  and  interesting  remarks  suddenly  interrupted  by  the  fail- 
ure of  his  recollection.     But  notwithstanding  the  inroads  which 

*   A  rrtn-iato"!?  affection. 


Jj£  MEMOIR  GF  DR.  LATHROP. 

his  disease  was  evidently  making,  both  upon  his  constitution  and 
intellect,  he  was  an  almost  constant  attendant  on  publick  worship, 
and  occasionally  took  part  in  the  service,  until  about  two  months 
before  his  death.  The  last  publick  exercise  which  he  ever  per- 
formed, was  a  funeral  service  in  a  case  of  uncommon  affliction. 
It  was  remarked  that  his  manner  on  this  occasion  was  unusually 
paternal  and  affectionate.  The  prayer  which  he  offered  was  re- 
plete with  impressive  sentiment,  and  seemed  like  the  breath  of  a 
soul  that  was  panting  for  heaven,  while  the  trembling  limbs  and 
the  quivering  voice  seemed  to  proclaim  that  it  would  soon  be 
there. 

On  the  sabbath  next  succeeding  the  25th  of  August,  (the  sixty- 
fourth  anniversary  of  his  ministry,)  he  attended  publick  worship 
and  heard  a  discourse  on  the  responsibility  of  a  christian  minister. 
The  subject  made  a  deep  impression  upon  his  mind,  and  as  he 
afterwards  remarked,  led  him  to  another  review  of  his  own  minis- 
try. To  a  friend  with  whom  he  returned  from  church,  he  made, 
in  substance,  the  following  remarks :  "  I  have  been  a  steward  for 
a  long  time,  and  shall  have  a  large  account  to  render.  I  often 
think  of  it.  When  I  look  back  upon  my  ministry,  I  find  great 
cause  for  humility.  I  have  been  an  unprofitable  servant,  and  my 
only  hope  is  in  the  glorious  Redeemer.  If  I  do  not  come  short 
at  last,  it  will  be  not  on  account  of  any  worthiness  in  me,  but  on 
account  of  the  all-sufficiency  of  Christ.  I  think  I  can  say  with 
another,  that  if  I  ever  arrive  in  that  blessed  world,  I  shall  have 
had  so  much  forgiven  me,  that  I  will  sing  the  praises  of  Redeem- 
ing love  in  as  loud  strains  as  any  saint  or  angel  there." 

The  last  day  of  October  following  completed  his  eighty -ninth 
year.  He  observed  it  as  a  day  of  solemn  recollection  and  self- 
examination.  In  the  course  of  the  day,  he  paid  a  visit  to  one  of 
his  neighbours,  apparently  with  a  view  to  give  him  an  opportunity 
of  rejoicing  with  him  in  the  divine  goodness.     In  conversation 


MEMOIR  OF  DR.  LATHROF.  ixiii 

with  a  friend,  he  remarked  that  he  had  been  reviewing  his  life, 
and  he  found  that  it  had  been  crowded  with  blessings.  He  then 
said  with  a  profusion  of  tears,  that  it  overwhelmed  him.  "  I  have 
endeavoured,"  he  added,  "  to  exercise  some  degree  of  gratitude, 
particularly  for  the  blessings  of  the  past  year,  but  I  have  not  yet 
asked  God  to  add  to  my  life  another  year,  and  I  have  not  deter- 
mined that  it  is  my  duty  to  make  such  a  request. 

In  the  early  part  of  December,  his  health  began  more  sensibly 
to  decline,  though  there  were  still  occasional  intervals,  when  he 
conversed  with  great  freedom  and  vivacity,  and  manifested  no 
small  degree  of  his  native  energy  of  mind.  But  it  was  evident 
to  himself  and  his  friends  that  his  earthly  house  of  this  tabernacle 
was  soon  to  be  dissolved  ;  and  he  spake  of  it  with  as  little  agita- 
tion as  if  he  had  been  only  laying  by  his  garments  for  the  repose 
of  the  night.  He  often  remarked,  that  he  had  not  the  assurance 
of  hope,  but  that  his  confidence  in  the  Redeemer  was  so  strong 
that  he  was  not  afraid  to  die.  A  few  days  before  his  death,  one 
©f  his  friends  remarked  to  him,  that  it  must  be  a  source  of  great 
satisfaction  to  reflect  that  his  life  had  been  distinguished  by  such 
eminent  usefulness.  "  Oh  no,"  said  he,  "  I  find  little  consolation 
from  any  thing  which  /  have  done.  I  believe  I  have  endeavour- 
ed to  be  diligent  in  my  profession,  but  every  step  of  my  course 
has  been  marked  by  imperfections.  I  have  consolation,  I  trust, 
in  the  prospect  of  death,  but  it  i&  all  derived  from  the  hope  which 
I  have  built  on  the  atonement  of  my  Redeemer."  His  humility 
and  resignation,  which  had  long  been  prominent  features  in  his 
character,  became  still  more  conspicuous,  the  nearer  he  approach- 
ed the  grave.  It  was  impossible  to  be  in  his  presence  without  an 
impression  that  he  certainly  possessed  the  genuine  graces  of  the 
christian — that  his  religion  was  not  assumed  merely  to  quiet  a  cor» 
roding  conscience,  or  to  disguise  the  terrours  of  death  j  for  in- 
stead of  manifesting  any  of  that  gloomy  restraint,  which  the  pros- 


ixjv  MEMOIR  OF  DR.  LATI1ROP'. 

pect  of  death  usually  imposes  upon  those  who  are  not  prepared 
to  meet  it,  his  conversation  was  cheerful,  occasionally  brilliant  and 
innocently  humorous,  and  always  like  himself.  Every  one  per- 
ceived that  religion  had  taken  firm  hold  of  his  affections,  and  that 
there  was  no  effort  to  bring  into  operation  a  principle  which  had 
never  been  implanted.  To  the  last,  he  united  with  the  submis- 
sion of  the  humble  christian,  the  dignity  and  courtesy  of  a  gen- 
tleman, and  the  affectionate  tenderness  of  a  friend.  On  the  day 
preceding  his  death,  a  neighbouring  minister  who  had  called  to 
take  his  final  leave  of  him,  expressed  to  him  the  hope  that  he  en- 
joyed consolation  in  the  prospect  of  death ;  to  which  he  replied 
with  animation  and  emphasis,  "  Yes,  I  do."  Soon  after  this,  his 
speech  entirely  failed,  and  he  sunk  into  a  state  of  apparent  insen- 
sibility, and  afterwards  gave  no  indications  of  reason,  except  by 
fixing  himself  in  the  attitude  of  devotion  for  a  few  moments,  du- 
ring a  prayer  which  was  offered  by  his  bed-side.  On  Sabbath 
morning,  the  3lst  of  December,  1820,  having  lived  eighty-nine 
years  and  two  months,  he  exchanged  a  world  of  pains  and  tears, 
for  a  world  of  happiness  and  glory. 

The  following  account  of  Doctor  L's  character,  is  extracted 
from  the  discourse  delivered  at  his  funeral. 

The  character  of  Doctor  Lathrop,  as  a  MAN,  was  made  up  oi 
a  rare  assemblage  of  interesting  qualities.  Perhaps  it  is  not  too 
much  to  say  that  he  possessed  an  intellect  of  the  first  order.  If 
the  cast  of  his  mind  was  less  bold  than  that  of  some  other  great 
men,  there  are  few  whose  intellectual  operations  are  equally  rapid> 
distinct,  and  original.  His  discernment  of  character  seemed  al- 
most intuitive.  In  the  investigation  of  truth,  his  mind  was  accus- 
tomed to  ra  tge  through  the  whole  field  of  evidence,  and  finally 
arrive  at  its  conclusion  by  a  path  so  luminous,  that  few  could  trace 
it  without  perfect  conviction.  Multitudes  can  testify,  with  what 
delight  they  have  listened  to  his  conversation,  when  his  mind  has 


MEMOIR  OF  1)14.  L.VTIlllOP.  Ixv 

seemed  to  dart  like  lightning  through  a  difficult  subject,  and  by  a 
single  effort,  to  relieve  it  from  all  its  obscurity. 

One  of  the  features,  by  which  his  intellectual  character  was 
strongly  marked,  was  an  uncommon  power  of  invention.  Some  of 
his  ideas,  on  almost  every  subject,  were  peculiarly  his  own ;  and 
even  those  which  were  comparatively  trite,  could  not  pass  through 
his  mind  without  receiving  a  tinge  of  originality.  His  imagina- 
tion, though  originally  prolific,  was  disciplined  with  the  strictest 
care,  and  oftener  delighted  by  its  gentle  and  delicate  touches,  than 
overpowered  by  its  awful  sublimity  and  magnificence.  It  was  his 
to  wander  in  the  calm  sunshine  of  heaven,  and  amidst  the  softer 
and  more  beautiful  scenes  of  creation,  rather  than  to  move  in  the 
whirlwind,  or  mount  in  the  storm.  A  vein  of  brilliant  but  chas- 
tened humour  frequently  appeared  in  his  conversation,  which, 
while  it  always  gave  a  charm  to  his  intercourse  with  his  friends, 
never  left  an  impression  unfavourable  to  the  strict  delicacy  of  his 
feelings,  or  the  dignity  of  his  character. 

The  qualities  of  his  heart  also,  all  who  knew  him  will  acknowl- 
edge, were  peculiarly  excellent.  Benevolence  marked  his  whole 
deportment.  The  more  private  and  endearing  relations  of  life, 
he  sustained  with  the  utmost  dignity  and  affection ;  and  never 
seemed  more  in  the  sphere  for  which  Providence  designed  him, 
than  when  mingling  in  the  social  enjoyments  of  his  own  fireside. 
In  his  common  intercourse,  he  was  unusually  affable  and  commu- 
nicative, and  accommodated  himself,  with  peculiar  felicity,  to  the 
characters  of  those  with  whom  he  conversed.  To  all  his  other 
amiable  and  social  qualities  were  added  an  unusual  serenity  and 
cheerfulness  of  temper,  which  gave  to  his  old  age  a  charm,  as 
rare  as  it  was  delightful.  O 

His  manners  were  the  simple  effusion  of  his  amiable  and  excel- 
lent feelings.  Without  any  of  that  severity  or  ostentation  which 
are  so  often  mistaken  for  the  concomitants  of  greatness,  he  was 


]XVJ  MEMOIR  OF  DR.  LATHROP. 

uniformly  mild  and  unobtrusive.  Though  it  was  impossible  to  be 
long  in  his  presence  without  an  impression  of  his  superiority,  that 
impression  was  never  assisted  by  any  thing  like  personal  display. 
His  politeness  was  of  the  highest  kind  :  It  was  nature  speaking 
in  all  her  simplicity  and  loveliness  through  his  whole  deportment. 
As  a  CHRISTIAN,  Doctor  Lathrop  was  also  in  no  small  de- 
gree distinguished.  If  we  were  to  attempt  to  describe  his  reli- 
gious character  in  a  single  word,  we  should  say  that  it  was  emi- 
nently consistent.  He  was  equally  remote  from  the  intemperate 
heat  of  enthusiasm  on  the  one  hand,  and  that  miserable,  lifeless 
system,  which  excludes  all  exercise  of  the  affections  on  the  other. 
It  was  his  favourite  maxim,  that  the  evidence  of  a  christian  tem- 
per is  not  so  much  to  be  sought  in  occasional  fervours,  as  in  a  con- 
sistent, pious,  and  exemplary  deportment.  Those  who  knew  him 
best  are  most  ready  to  testify  in  what  rich  abundance  he  brought 
forth  the  fruits  of  the  Spirit ;  how  frequent,  fervent,  and  affec- 
tionate was  his  communion  with  his  God  ;  how  exemplary  were 
his  patience  and  fortitude  under  the  pressure  of  deep  affliction, 
and  the  accumulated  infirmities  of  age ;  how  inoffensive,  and  for- 
bearing, and  charitable,  he  was  in  all  his  intercourse  with  the 
world ;  how  much  disposed  to  mourn  over  the  deficiencies  and 
sins  of  his  life,  and  give  to  God  all  the  glory  of  his  salvation ; 
how  benign,  joyful,  and  even  rapturous  was  the  spirit  with  which 
he  sometimes  spake  of  his  approaching  departure,  and  his  en- 
trance upon  that  rest  which  remains  for  the  people  of  God. — 
The  glorious  plan  of  redemption  was  the  theme  which  occupied 
his  mind  above  every  other ;  and  while  absorbed  in  meditation 
on  this  wonderful  subject,  he  seemed  almost  to  rise  above  these 
regions  of  mortality,  and  anticipate  the  transports  of  the  redeem- 
ed. It  was  his  usual  practice  to  devote  the  first  and  last  moments 
of  every  day  to  solemn  self-examination,  meditation,  and  prayer. 
Ta  this  exercise,  he  has  been  heard  to  say,  that  he  found  great  sat- 


MEMOIR  OF  DR.  LATliUOi'.  ]XVlj 

isfaction  and  profit ;  and  there  is  no  doubt  that  it  contributed  much 
to  the  stability  and  elevation  of  his  christian  character. 

But  the  most  interesting  view  of  Doctor  Latlirop's  character 
remains  yet  to  be  exhibited  :  It  was  as  a  MINISTER  of  Jesus 
that  his  reputation  shone  with  the  most  unclouded  splendour.  To 
his  comprehensive  intellect  and  exalted  piety  was  added  all  that. 
acquired  ministerial  furniture  which  is  necessary  to  constitute  a 
great  theologian.  From  the  straightened  advantages  of  his  early 
theological  education,  as  well  as  from  the  constant  pressure  of  paro- 
chial duties  in  after  life,  it  was  not  to  be  expected  that  his  reading 
should  be  so  extensive  or  various,  as  that  of  many  others,  who  are 
placed  in  more  propitious  circumstances.  He  was,  however,  familiar 
with  the  most  distinguished  theological  writers,  and  could  analyze, 
at  pleasure,  many  important  controversies  in  the  christian  church. 
The  science  of  theology  he  had  carefully  studied  in  all  its  parts 
and  connections.  The  system  of  truth  which  he  found  in  the 
BIBLE,  and  to  which  he  stedfastly  adhered,  was  that,  of  which 
salvation  by  the  atoning  blood  and  life-giving  spirit  of  Christ,  is 
the  prominent  feature.  Here,  he  often  declared,  he  rested  his 
hope  of  heaven ;  and  that  if  the  great  doctrine  of  atonement  were 
taken  away,  there  was,  in  his  view,  nothing  left  in  the  gospel,  to 
meet  the  necessities  of  a  sinner.  At  the  same  time,  his  enlarged 
views  of  Christianity  led  him  to  place  a  due  estimate  upon  every 
part  of  evangelical  truth.  The  system  of  doctrines  and  precepts, 
revealed  in  the  gospel,  was,  to  his  apprehension,  a  harmonious  and 
beautiful  whole ;  every  part  of  which,  though  not  absolutely  essen- 
tial to  salvation,  bears  the  impressions  of  truth  and  Divinity. 

As  a  preacher,  Doctor  Lathrop  undoubtedly  held  no  ordinary 
rank.  He  never  conducted  his  hearers  into  the  field  of  meta- 
physical and  refined  speculation,  but  was  contented  to  preach  the 
truth  as  it  is  in  Jesus.  His  discourses  were  remarkable  for  a  prac- 
tical exhibition  of  gospel  truth,  for  a  strict  and  ingenious  analysis 


lxviii  MEMOIR  OF  Dlt.  LATHROP. 

of  his  subject,  for  abounding  with  lively,  impressive  sentiment, 
and  deep  and  critical  views  of  human  nature,  and  for  a  simplicity 
and  perspicuity  of  method,  sentiment,  and  expression,  which  ren- 
dered them  alike  intelligible  to  the  most  illiterate,  and  gratifying 
to  the  most  refined  of  his  hearers.  It  is  a  common  observation 
among  preachers,  that  the  great  truths  of  the  gospel,  from  the  pe- 
culiar constitution  of  the  human  mind,  lose  much  of  their  effect, 
by  being  often  repeated ;  but  Doctor  Lathrop  possessed  the  rare 
talent  of  making  the  text  of  every  discourse  so  prominent,  that 
while  he  kept  constantly  in  view  the  same  cardinal  truths,  his 
hearers  were  perpetually  gratified  with  novelty.  Though  he 
preached  all  the  doctrines  of  the  gospel  affectionately  and  faith- 
fully, he  never  introduced  controversy  into  the  desk,  unless  some 
exigency  manifestly  required  it.  As  a  writer  of  occasional  ser- 
mons, it  may  be  doubted  whether  he  was  exceeded  by  any  preach- 
er of  his  day.  His  peculiarly  fertile  and  inventive  genius  sup- 
plied him  with  materials  appropriate  to  every  occasion.  He  com- 
posed with  great  rapidity,  and,  it  would  seem,  with  less  intellect- 
ual effort  than  most  writers  of  eminence.  He  has  left  behind 
him  about  five  thousand  manuscript  sermons,  a  noble  monument 
of  his  piety,  talents,  and  industry. 

In  his  devotional  exercises,  he  was  peculiarly  fervent,  appropri- 
ate, and  instructive.  His  occasional  prayers  were  so  remarkably 
pertinent,  that  no  circumstance,  which  could  excite  sympathy  or 
interest,  seemed  to  be  overlooked.  While  the  pious  mind  attend- 
ed upon  these  exercises  with  delight  and  edification,  it  was  impossi- 
ble to  resist  the  impression,  that  his  heart  was  warmed  with  the  true 
spirit  of  a  disciple.  Those  of  us,  my  hearers,  who  have  so  often 
been  privileged,  to  accompany  him  to  the  throne  of  grace,  will  nev- 
er forget  the  affectionate  fervour  which  seemed  to  glow  in  every 
petition,  the  exalted  strain  of  evangelical  sentiment,  the  expressions 
of  deep  humility  and  unfeigned   confidence  in  the  merits  of  the- 


MEMOIR  OF  DR.  LATHROP.  lxix 

Redeemer,  and  the  tender  and  animating  benedictions  which  he 
pronounced  upon  his  beloved  people.  The  interests  of  his  con- 
gregation were  peculiarly  near  his  heart,  and  his  prayers  were 
never  more  fervent,  than  while  he  was  commending  them  in  all 
the  tenderness  of  a  father  to  the  blessing  of  his  Father  in  heaven. 

His  manner  in  the  pulpit,  as  I  am  informed,  was  natural,  sol- 
emn, and  impressive.  Without  possessing,  in  a  high  degree,  the 
graces  of  elocution,  there  was  a  dignified  and  reverent  style  of 
address  which  gave  importance  to  every  sentiment  that  he  uttered. 
It  was  the  unaffected  expression  of  a  heart  impressed  and  eleva- 
ted by  a  sense  of  the  presence  and  majesty  of  Jehovah. 

In  his  pastoral  intercourse,  he  was  uncommonly  attentive  to 
the  peculiar  circumstances  of  his  flock,  and  disposed  to  make 
great  personal  sacrifices,  for  the  sake  of  preserving  their  union 
and  prosperity.  Above  all,  he  was  an  eminent  example  of  pru- 
dence. He  was  cautious,  without  being  timid ;  familiar  without 
sacrificing  his  dignity  ;  condescending,  without  abandoning  what 
he  believed  to  be  the  principles  of  duty.  In  cases  of  difficulty, 
his  people  always  found  in  him  a  counsellor,  in  whose  decisions 
they  could  trust  with  unwavering  confidence.  In  seasons  of  afflic- 
tion, they  found  him  alive  to  all  their  sorrows,  and  ready  to  com- 
mend them  to  the  God  of  all  grace  and  comfort.  They  only, 
who  have  known  and  loved  him  as  their  minister,  can  form  an  ad- 
equate idea  of  the  tenderness  and  dignity,  with  which  he  sustain- 
ed the  pastoral  relation. 

As  a  ruler  in  the  church,  few  men  have  been  more  eminently 
distinguished.  His  excellent  judgment  and  consummate  pru- 
dence, united  with  a  deep  discernment  of  character,  and  an  ex- 
tensive acquaintance  with  ecclesiastical  government,  eminently 
qualified  him  to  be  entrusted  with  the  most  important  interests 
of  the  church.  The  numerous  instances,  in  which  his  advice  has 
been  solicited  in  doubtful  and  perplexing  cases,  shew  in  what  esti 


lxx  MEMOIR  OF  DR.  LATHROP. 

mation  his  character  as  a  counsellor  has  been  held  by  the  chris- 
tian publick.  His  talent  at  composing  differences  was  almost  pe- 
culiar to  himself.  He  has,  more  than  once,  when  called  to  act  as 
mediator,  in  the  heat  of  controversy,  extinguished  the  flame  of 
animosity  and  discord,  and  dropped  upon  the  conflicting  parties 
the  mantle  of  kindness  and  benignity. 

It  would  be  a  grateful  employment,  did  time  permit,  to  dwell 
upon  many  other  features  of  Doctor  Lathrop's  character,  but  I 
must  leave  to  your  own  recollection,  to  fill  up  the  imperfect  out- 
line which  has  been  presented.  We  do  not  pretend  that  he  was 
free  from  the  infirmities  of  human  nature,  or  hold  him  up  to  you 
as  a  model  of  christian  perfection ;  but  for  intellectual  greatness, 
for  the  most  amiable  and  kind  affections,  for  exemplary  prudence 
and  enlightened,  consistent  piety,  we  believe  that  few  men  have 
sustained  a  more  exalted  character.  Multitudes,  who  have  only 
heard  of  the  splendour  of  his  virtues,  will  contemplate,  in  his 
death,  the  extinction  of  one  of  the  brightest  luminaries  of  the 
ehurch :  while  those,  who  have  been  blessed  with  his  instructions 
and  example,  who  have  revered  him  as  a  pastor  and  loved  him 
as  a  father,  will  delight  to  embalm  his  memory  in  the  most  grate- 
ful and  tender  recollections. 


% 


ML 


SERMON! 


KY  THE  LATE 


A 


SERMON  I. 


THE   HARMONY   AND    CONSISTENCY    OF    GOD  3    WORKS. 


PROVERBS  xiv.  4. 

The  Lord,  hath  made  all  things  for  himself;   yea,  even  the  wicked 
for  the  day  of  evil. 

The  first  clause  in  the  text  is  similar  to  many  other  passages, 
which  we  meet  with  in  scripture.  "  God  hath  created  all  things 
for  his  pleasure." — "  He  worketh  all  things  according  to  the  coun- 
sel of  his  own  will." — "  He  does  whatsoever  he  pleases — and 
does  it  for  his  name's  sake." 

Such  expressions  cannot  be  understood  as  importing,  that  God 
in  his  works  aims  to  increase  his  felicity  or  gloriousness  ;  or  to 
make  himself  more  happy,  or  more  excellent,  than  he  is  in  his 
nature.  As  he  is  an  infinite,  eternal,  independent  being,  and  pos- 
sesses all  perfections,  he  cannot  be  more  happy,  or  more  glorious, 
than  he  is  in  himself.  "  With  him  is  no  variableness  or  shadow 
of  turning."  But,  as  we  learn  from  scripture,  one  end  which 
God  intends  in  his  works,  is  to  manifest  to  intelligent  creatures 
his  own  existence  and  perfectness,  that  they  may  know  him,  be- 
lieve in  him,  honor  and  adore  him ;  and  he  has  made  intelligent 
creatures,  that  they  might  behold  him  in  his  works,  render  due 
honor  to  his  name,  and  be  happy  in  his  favor. 
1 


4-  SERMON  F1HST. 

There  has  been  some  dispute  in  the  world  concerning  God's 
mpreme  and  ultimate  end  in  his  works.  But  perhaps  the  subject 
is  too  deep  for  us.  "  Who  can  by  searching  find  out  God  ?  Who 
can  find  out  the  Almighty  unto  perfection  ?"  If  we  cannot  com- 
prehend an  infinite  being,  how  shall  we  reach  the  remotest  end, 
search  the  profoundest  depth,  and  climb  to  the  loftiest  height  of 
his  designs  ?  "They  are  higher  than  heaven;  what  can  we  do? 
Deeper  than  hell ;  what  can  we  know  ?  The  measure  thereof  is 
longer  than  the  earth,  and  broader  than  the  sea." 

In  our  speculations  on  this  subject,  we  can  go  no  further  than 
the  admiring  angels  go,  in  their  song  of  praise  which  St.  John  has 
recorded.  "  Thou  hast  created  all  things,  and  for  thy  pleasure," 
for  thine  own  will,  "  they  were  created."  We  can  go  no  further 
than  the  inspired  writers  go.  They  say,  "  God  is  in  the  heavens  ; 
he  hath  done  whatsoever  he  pleased.  He  worketh  according  to 
the  counsel  of  his  will.  Manifold  are  his  works  ;  in  wisdom  he 
hath  made  them  all.  How  unsearchable  are  his  judgments  and 
his  ways   past  finding  out." 

But  though  we  cannot  comprehend  the  works  of  God,  or  say 
they  were  made  solely  or  supremely  for  this  or  that  purpose,  yet 
there  are  various  uses  to  which  we  see  them  adapted,  and  for 
these  uses  we  know  they  were  designed.  "  The  heavens  declare 
the  glory  of  God,  and  the  firmament  sheweth  his  handy  work. 
The  earth  is  full  of  his  riches  ;  all  his  works  praise  him."  As 
they  manifest  his  wisdom,  power  and  beneficence,  so  it  his  will 
that  we  attend  to  the  manifestations  which  he  makes  of  himself 
in  them,  and  exercise  toward  him  correspondent  regards.  Though 
we  cannot  affirm  that  this  or  that  was  the  sole  or  ultimate  end  of 
all  creation,  yet  we  know  that  God  made  rational  creatures  to 
serve  him,  discovers  to  them  his  character,  that  they  may  love 
and  fear  him  ;  bestows  on  them  his  goodness,  that  they  may  imi- 
itate  and  trust  him  ;  calls  them  to  himself,  that  they  may  enjoy 
him. 

The  words  under  consideration  admit  another  construction, 
which  seems  to  convey  their  proper  meaning.  "  The  Lord  hath 
disposed  and  adjusted  every  thing  to  itself;  or  to  the  end  for  which, 
it  was  designed." 


SERMON  FIRST.  £ 

Thus  understood  they  teach  us,  that  there  is  a  harmony  and 
consistency  in  all  God's  works,  and  one  thing  is  adapted  to  another 
throughout  the  whole  system  of  nature.  Hence  we  conclude  with 
certainty,  that  there  is  a  God,  who  made  and  governs  the  universe. 

When  we  attempt  to  prove  God's  existence  from  his  works,  the 
atheist  will  say,  "  The  material  world  may  have  existed  from  eter- 
nity and  without  a  creator  to  hring  it  into  heing."  But  how  will 
he  account  for  the  design  apparent  in  every  thing  which  we  are 
capable  of  examining  ? 

No  man  who  views  a  clock  or  watch,  and  sees  how  one  wheel 
moves  another,  and  all  are  moved  by  weights  or  springs,  and  the 
whole  movement  indigitates  the  hours  of  the  day,  and  the  minutes 
of  the  hour,  can  imagine,  that  this  is  a  casual  work,  the  result  of 
chance ;  that  it  came  into  existence  without  an  artificer,  or  was 
formed  and  put  in  motion  without  design.  Less  can  we  imagine, 
that  the  infinitely  greater  and  more  complicated  works  of  nature 
existed  of  themselves,  and  continue  their  existence  without  a  cre- 
ating and  sustaining  hand. 

Every  thing  which  we  examine,  appears  to  be  adapted  to  some 
end,  and  to  be  made  with  a  design  to  accomplish  that  end.  It 
must  therefore  be  made  by  an  intelligent,  wise  and  designing 
power. 

If  we  look  up  to  the  heavens,  we  behold  numerous  bodies 
moving  with  order  and  harmony,  and  without  confusion  or  inter- 
ference. These,  we  know,  must  have  been  adjusted  at  first,  and 
be  still  guided  by  an  infinitely  wise  and  powerful  Being.  We  per- 
ceive the  influence  of  the  sun  diffusing  light  and  heat  through  the 
world  in  which  we  dwell.  We  enjoy  the  bounty  of  the  clouds  in 
shedding  rain  on  our  fields  and  pastures,  to  render  them  productive 
of  the  fruits  necessary  for  our  support.  We  see  innumerable 
tribes  of  animals,  whose  wants  are  supplied  by  the  spontaneous 
productions  of  the  earth  ;  and  these  brought  into  existence  in  such 
places  and  seasons  as  afford  them  their  necessary  food.  If  we 
examine  a  human  body — the  body  of  an  animal,  an  insect,  or  a 
plant,  we  find  it  consisting  of  various  parts,  all  connected  with, 
and  subservient  to  one  another,  and  adapted  to  its  nurture,  growth 
-and  perfection.     There  is  wisdom — there  is  design  every  where 


G  SERMON   FIRST. 

apparent,  and  the  existence  of  a  Deity  is  every  where  manifest. 
"  The  invisible  things  of  God  from  the  creation  of  the  world  are 
clearly  seen,  being  understood  by  the  things  which  are  made,  even 
his  eternal  power  and  godhead."  Fools  are  they  and  without 
excuse,  who  say,  there  is  no  God,  or  who  glorify  him  not  as  God. 
The  argument  for  the  existence  of  a  Deity,  taken  from  the  de- 
sign apparent  in  the  works  of  nature,  is  conclusive.  None  can 
reject  it,  unless  he  can  believe,  that  works  of  art  may  exist  with- 
out an  artificer.  "  Every  house  is  builded  by  some  man ;  and  he 
who  built  all  things  is  God." 

The  same  argument,  taken  from  the  adaptation  of  one  thing  to 
another,  proves  the  divinity  of  the  scripture  revelation.  If  the 
manifest  design  in  the  works  of  nature  demonstrates  that  there  is 
a  God ;  the  design,  which  is  equally  apparent  and  wonderful  in 
the  gospel  plan,  demonstrates  that  this  must  be  from  God. 

Let  us  consider  what  beings  we  are,  and  what  the  gospel  scheme 
is ;  and  we  shall  see  such  complete  provision  for  all  our  spiritual 
wants,  as  must  convince  us  that  it  was  from  heaven  j  and  could 
not  be  of  men. 

We  are  intelligent  creatures,  and  must  be  accountable  to  the 
Being  who  made  us.  God,  as  a  being  of  wisdom,  justice,  holi- 
ness and  goodness,  must  be  supposed  to  exercise  a  moral  govern- 
ment over  his  rational  subjects.  It  must  then  be  his  will,  that  we 
love,  fear  and  trust  him,  and  that  we  be  just,  faithful  and  benevo- 
lent to  one  another  in  all  the  relations  of  life. 

Every  man  must  confess,  that  he  has  deviated  from  God's  good 
and  perfect  will,  and  consequently  deserves  punishment.  He 
who  pretends  that  he  deserves  no  punishment,  must  say,  either 
that  he  is  perfect,  or  that  God  is  imperfect ;  either  that  he  has 
never  done,  intended,  or  thought  any  thing  which  is  morally  wrong, 
or  that  God  is  not  a  moral  governor,  and  has  no  right  to  demand 
obedience  or  punish  disobedience. 

This  then  is  our  state ;  we  are  under  moral  obligations,  are 
accountable  to  our  Creator,  have  opposed  his  will,  and  fallen  un- 
der guilt  and  condemnation.  What  now  are  our  wants  ?  We  need 
to  know  whether  we  shall  exist  after  death ;  whether  we  shall  ex- 
ist merely  as  spirits,  or  in  material  bodies  j   whether  our  sins  can 


SERMON  FIRST.  7 

be  forgiven  ;  whether  on  any  terms,  and,  if  on  any,  on  what  terms 
we  can  be  admitted  to  future  happiness ;  how  mercy  can  be  ex- 
ercised toward  us  without  injury  to  the  divine  character  and  gov- 
ernment; whether  we  can  hope  for  divine  concurrence  in  our  en- 
deavors to  mend  our  hearts  and  reform  our  lives  ;  whether  we  can 
expect  defence  against  the  temptations  which  attend  us,  and  rely 
on  divine  keeping  amidst  the  dangers  which  surround  us. 

To  relieve  and  satisfy  our  minds  in  these  perplexities,  human 
wisdom  is  utterly  insufficient.  We  cannot  do  it  for  ourselves,  nor 
is  there  a  friend  who  can  do  it  for  us.  Here  is  an  end  of  all  hu- 
man perfection.  But  God's  law,  his  revelation,  is  exceeding  broad. 
This  teaches  all  that  we  need  to  know  relative  to  those  enquiries. 
It  gives  us  all  things  which  pertain  to  life  and  godliness  through 
the  knowledge  of  him,  who  has  called  us  to  glory  and  virtue. 

The  foundation  of  the  gospel  scheme  is  the  mission  of  a  divine 
Saviour,  who  has  assumed  our  nature,  dwelt  on  earth,  taught  the 
will  of  God  in  relation  to  our  fallen  race,  exemplified  in  his  life 
the  virtues  required  of  us,  offered  himself  a  sacrifice  to  expiate 
our  guilt  and  open  a  way  for  the  exercise  of  God's  forgiving  mer- 
cy ;  has  risen  from  the  dead,  ascended  to  glory,  and  ever  lives  to 
make  intercession  for  us.     By  his  gospel,  life  and  immortality  are 
brought  to  light,  and  the  resurrection  of  the   body  is  expressly 
declared  and  promised.     These  great  doctrines  are  confirmed  by 
his  resurrection  from  the  grave  and  visible  ascension  into  heaven. 
The  terms  of  pardon  and  felicity  are  clearly  stated  ;    and  the 
fullest  assurance  is  given,  that  through  the   sacrifice  of  this  Re- 
deemer, ev  ery  sincere  penitent  will  be  received  to  favour  and  ad- 
mitted to  happiness,  as  freely  as  if  he  had  not  offended.    In  com- 
passion to  human  weakness  and  impotence,  the  grace  of  the  divine 
Spirit  is  offered  for  the  renovation  of  the  heart,  and  for  the  assis- 
tance of  our  feeble  essays  in  the  duties  of  religion ;  and  this  grace 
is  to  be  obtained  by  our  humble  resort  to  the  throne  of  God. 

Here  then  we  find  a  scheme  perfectly  adapted  to  our  necessi- 
ties. Here  is  light  to  dispel  our  darkness,  and  instruction  to  re- 
move our  doubts  and  correct  our  errors,  in  the  great  things  which 
it  most  concerns  us  to  know  and  rightly  to  understand.  Here  is 
mercy  to  pardon  our  guilt,  grace  for  the  most  unworthy  and  help 


g  SEBMON  FIRST. 

for  the  most  impotent.  Here  are  invitations  to  encourage  our  de- 
sponding hearts,  and  promises  to  confirm  our  wavering  hopes. 

Say  now ;  is  there  any  thing  wanting,  which  the  gospel  does  not 
supply  ?  Could  the  sagacity  of  man — could  the  wisdom  of  angels 
have  invented  a  scheme,  so  completely  suited  to  our  condition  ? 
Could  any  thing  like  it  have  once  entered  into  a  creature's  mind 
without  divine  suggestion  ? — We  have  the  same  reason  to  believe 
the  gospel  scheme  was  framed  in  heaven,  as  we  have  to  believe 
the  worlds  were  framed  by  the  wisdom  and  power  of  God. 

Our  Saviour  has  often  affirmed,  that  they  who  believe  not  him, 
believe  not  the  Father — that  they  who  deny  him,  deny  the  Fa- 
ther— that  they  who  will  not  receive  his  religion  when  it  is  pro- 
posed to  them,  reject  all  religion.  The  reason  is  obvious.  Faith 
in  the  gospel  stands  on  the  same  foundation,  as  faith  in  the  exis- 
tence and  government  of  a  Deity. 

St.  John  says,  "  He  that  believeth  hath  the  witness  in  himself." 
He  sees  such  an  adaptation  of  the  gospel  scheme  to  the  necessi- 
ties of  his  own  condition,  as  fully  convinces  him,  that  this  scheme 
came  not  from  man,  but  from  the  wisdom  and  goodness  of  God. 
If  any  reject  the  gospel,  it  is  because  there  is  in  them  an  evil 
heart  of  unbelief  in  departing  from  the  true  God.  They  know 
not  themselves,  see  not  their  guilt,  feel  not  their  impotence,  and 
therefore,  despise  the  provisions  of  divine  grace. 

Solomon,  having  asserted  a  general  truth,  which  is  obvious  to 
every  considerate  man,  that  God  has  fitted  and  disposed  every 
thing  to  its  proper  end,  adds,  as  a  natural  conclusion,  "  that  the 
wicked  are  doomed  to  the  day  of  evil."  He  does  not  say,  that 
God  has  made  them  wicked,  or  that  he  has  made  them  for  the 
day  of  evil.  The  word,  made,  is  not  repeated  in  this  part  of  the 
sentence,  nor  is  it  here  to  be  understood.  But  the  whole,  in  its 
connection,  naturally  conveys  this  sentiment  ^  "  God  hath  made 
every  thing  to  its  proper  end,  and  therefore  the  wicked  are  for 
day  of  evil."  It  is  agreeable  to  the  constitution  of  God's  govern- 
ment, which  is  uniform  and  consistent,  that  wicked  men  should 
suffer  evil.  As  there  is  a  natural  connection  between  sin  and  mis- 
ery, a  life  devoted  to  sin  till  its  end,  must  terminate  in  misery. 


SZRMON  FIRST.  g, 

To  suppose  that  a  man,  living  in  wickedness  and  dying  in  im- 
penitence, should  be  happy  in  a  future  world,  would  contradict, 
the  manifest  plan  of  God's  government,  in  which  every  thing  has 
its  proper  end.  It  was  the  immutable  design  of  the  Creator,  when 
he  placed  man  upon  earth,  that  his  state  in  another  world  should 
be  correspondent  to  his  moral  conduct  in  this — that  righteousness 
should  tend  to  life,  and  the  pursuit  of  wickedness  tend  to  death. 
The  apostle  says,  "  Whatsoever  a  man  soweth,  that  shall  he  reap. 
He  that  soweth  to  the  flesh,  shall  of  the  flesh  reap  corruption  ; 
and  he  that  soweth  to  the  spirit,  shall  of  the  spirit  reap  life  ever- 
lasting." The  moral  government  of  God  is  analogous  to  his  nat- 
ural government.  As  in  the  natural  world  a  man  reaps  fruit  of 
the  same  kind  with  the  seed  which  he  has  sown ;  so,  in  the  moral 
world,  every  one  will  receive  Recording  to  the  works  which  he  har> 
done.  Misery  is  as  really  the  fruit  of  vice  reigning  in  the  heart, 
as  tares  are  the  produce  of  tares  sown  in  the  field.  A  man  may 
as  rationally  expect  to  reap  barley  from  cockle,  as  reap  happiness 
from  vice.  To  him.  that  soweth  righteousness,  shall  be  a  sure  re- 
ward ;  but  he  that  soweth  the  wind,  shall  reap  the  whirlwind. 

It  is  said  of  Judas,  who  fell  by  his  own  transgression^  "  he  went 
to  his  place" — his  proper  place — the  place  for  which  he  was  fitted 
and  disposed  by  his  wicked  life  and  guilty  end.  What  place  could 
that  be  ?  Ha  had  been  a  thief — a  hypocrite — a  traitor — a  self- 
murderer.  He  had  lived  in  wickedness  ;  and  he  died  by  his  own. 
hands.  His  place,  then,  could  be  no  other  than  a  place  of  mis- 
ery. No  other  could  be  called  his  proper  place.  For  no  other 
had  his  guilty  life  and  death  prepared  and  disposed  him. 

To  the  unrighteous,  in  the  last  day,. the  Judge  will  say,  "De- 
part, ye  cursed,  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels."  The  place  prepared  for  the  punishment  of  these 
revolting  spirits  was  suited  to  their  atrocious  crimes  and  malignant 
natures.  And  men,  who,  like  them,  revolt  from  God  and  retain 
their  enmity  to  him,  are  prepared  for  the  same  place. 

The  apostle  says,  "  God  endures  with  much  long-suffering  the 
vessels  of  wrath  fitted  for  destruction."  The  destruction  of  im- 
penitent sinners  is  an  event,  for  which  they  are  fitted  by  the  in- 
veterate corruption  of  their  hearts,  and  obstinate  wickedness  of 


10  SERMON  FIRST. 

their  lives — by  their  fixed  enmity  to  goodness  and  love  of  wick- 
edness. Such  beings  are  not  capable  of  happiness.  His  own 
iniquity  shall  take  the  wicked  himself.  His  sins  will  find  him  out 
and  fall  upon  him.  His  misery  will  be  the  natural  result  of  his 
vile  affections  and  criminal  indulgencies. 

St.  Jude,  speaking  of  the  punishment  of  certain  ungodly  men, 
who  turn  the  grace  of  God  into  lasciviousness,  and  deny  the  Lord 
who  bought  them,  says,  "  They  were  of  old  ordained  to  this  con- 
demnation." It  is  the  ordination  of  God,  that  such  impious  men 
should  be  condemned  to  punishment.  This  ordination  was  of  old 
revealed  by  God,  and  is  more  explicitly  revealed  in  the  gospel. 
As  early  as  the  days  of  Enoch,  the  seventh  from  Adam,  the  judg- 
ment of  God  on  such  sinners  was  denounced,  and  the  denuncia- 
tion has  been  repeated  in  all  succeeding  revelations.  Sinners,  by 
habituating  themselves  to  their  crimes,  and  by  opposing  the  au- 
thority and  contemning  the  goodness  of  God,  have  rendered  them- 
selves so  unlike  to  the  great  original  of  all  perfection,  and  have 
strengthened  in  their  hearts  such  alienation  from  him,  and  enmity 
to  him,  that  they  are  not  only  unfit  for  his  presence,  but  absolutely 
incapable  of  being  happy  in  it.  They  who  live  and  die  under  the 
power  of  sin,  would  be  unhappy,  even  though  they  should  be  ad- 
mitted into  heaven.  The  glories  and  entertainments  of  that  bliss- 
ful world,  would  be  unglorious,  unfelicitating  to  them.  The  soci- 
ety, the  converse,  the  employments,  the  congratulations,  the  devo- 
tions of  the  new  Jerusalem,  would  be  so  diverse  from  the  exer- 
cises, pleasures  and  entertainments,  to  which  they  have  accustom- 
ed themselves,  and  for  which  they  have  contracted  an  habitual  rel- 
ish in  this  world,  that  they  could  afford  them  no  delight.  By  their 
sensual  gratifications  and  their  continued  opposition  to  God  and 
goodness,  they  have  attempered  themselves  to  a  place  quite  the 
reverse  of  heaven.  As  a  course  of  virtue  and  holiness  is  an  edu- 
cation preparatory  to  blessedness,  so  a  course  of  vice  is  an  educa- 
tion preparatory  to  misery.  Sin  is  hell  began,  as  religion  is  heaven 
anticipated.  A  course  of  sin  fits  and  disposes  the  soul  for  infeli- 
city. Hell  is  not  only  the  doom,  but  the  natural  consequence,  of 
that  perversion  of  the  taste  and  faculties,  which  is  implied  in  ha- 
bitual disobedience  to  God.    It  is  evident  then,  not  only  that  there 


SERMON  FIRST.  y 

is,  in  the  future  world,  a  place  of  punishment  for  impenitent  sin- 
ners ;  but  also,  that  while  they  continue  impenitent,  they  are  at- 
tempering and  preparing  themselves  for  that  place. 

One  objection,  which  unbelievers  make  against  the  gospel  is, 
its  denouncing  punishment  against  the  workers  of  iniquity.  But 
how  unreasonable  is  this  objection  ?  Their  exposedness  to  punish- 
ment arises  not  from  the  gospel ;  but  from  the  essential  constitu- 
tion of  God's  government.  Misery  is  as  much  the  natural  fruit 
of  their  wickedness,  as  what  they  reap  in  their  fields  is  the  natural 
fruit  of  what  they  sowed.  If  God  disposes  all  things  to  their 
proper  ends,  the  wicked  must  be  doomed  to  the  day  of  evil. 

How  deplorable  is  the  condition,  and  how  odious  the  character 
of  every  bold  and  hardened  transgressor — alienated  from  God 
and  goodness — base  in  his  mind  and  manners — an  enemy  to  his 
own  happiness — treasuring  up  wrath  against  the  day  of  wrath. 

For  whom  is  the  infernal  lake  prepared  and  its  flames  kindled  ? 
Not  only  for  the  devil  and  his  angels,  but  also  for  all  those  who 
walk  according  to  the  course  of  this  wicked  world,  and  yield  to 
the  influence  of  those  infernal  spirits,  who  work  on  earth  in  the 
children  of  disobedience. 

With  what  gratitude  should  our  hearts  be  filled,  that  Jesus,  the 
son  of  God,  has  appeared  to  deliver  us  from  the  wrath  to  come  ? 
There  is  salvation  in  no  other.  We  have  redemption  through  his 
blood.  If  we  despise  this  redemption,  there  is  no  other  sacrifice 
for  sin  ;  but  a  fearful  looking  for  of  judgment  and  fiery  indigna- 
tion. Wrath  awaits  every  impenitent  transgressor.  But  on  them, 
who  not  only  transgress  God's  law,  but  trample  on  the  blood  of 
his  Son,  wrath  will  come  to  the  uttermost.  Let  us  flee  from  this 
wrath  by  repentance,  and  by  faith  lay  hold  on  the  hope  set  before 
us. 

It  is  a  faithful  saying  and  worthy  of  all  acceptation,  that  Jesus 
Christ  came  into  the  world  to  save  sinners.  Let  us  embrace  the 
doctrine  with  all  thankfulness,  and  beware  lest  we  fall  under  the 
condemnation  of  those,  who,  when  light  has  come  into  the  world, 
choose  darkness  rather  than  li^ht,  because  their  deeds  are  evil. 

2 


SERMON  II. 


THE    MADNESS    AND    FATE    OF    IMPENITENT    S1NNEKS, 


ECCLESIASTES  ix.  3. 

Tea  also  the  heart  of  the  sons  of  men  is  full  of  evil ;  and  mad- 
ness is  in  their  heart  while  they  live,  and  after  that  they  go  to 
the  dead. 

It  is  reason  which  chiefly  distinguishes  man  from  the  animal 
tribes.  In  his  senses  and  appetites  he  agrees  with  them  ;  and  he 
might  justly  be  ranked  among  them,  had  not  the  Creator  given 
him  this  single  pre-eminence. 

There  is  such  a  case  as  a  man  dispossessed  of  reason  ;  and 
this  we  always  consider  as  a  very  unhappy  and  affecting  case. 
Nothing  shocks  the  mind  more,  than  to  see  one  of  our  own  spe- 
cies— one  closely  allied  to  us  by  nature — one  of  the  same  original 
and  of  the  same  form,  wholly  divested  of  understanding,  sunk  to 
a  level  with  brutes,  and  rendered  incapable  of  knowing  God,  do- 
ing good  to  men,  or  providing  for  himself. 

But  why  is  such  a  spectacle  affecting,  rather  than  a  brute  ?  It 
is  because  there  is  something  unnatural  in  it.  The  brute  was  made 
to  be  what  he  is :  man  was  made  for  a  rational  conduct.  And 
that  which  shocks  us  in  the  madman  is  his  unnatural  degradation, 
from  the  dignity  of  the  species  to  which  he  belongs, 


SERMON  SECOND.  |3 

But  affecting  lis  this  spectacle  is,  there  is  one,  which,  justly 
viewed  and  considered,  is  far  more  so ;  and  that  is,  a  man  who 
possesses  the  faculty  of  reason,  but  never  applies  it  to  the  great 
end  for  which  the  Creator  gave  it.  Here  is  a  contempt,  not  a 
loss  of  reason — here  is  a  voluntary,  not  mechanical  insanity — 
here  is  a  corruption  of  heart,  not  a  disorder  of  brain — here  is  a 
madness  which  involves  guilt,  not  one  which  exempts  from  blame. 
It  is  more  affecting  to  see  an  instance  of  self-murder,  than  of  com- 
mon murder ;  because  the  man  who  does  violence  to  himself, 
acts  more  unnaturally,  than  he  who  does  violence  to  another.  For 
the  same  reason,  he  who  perverts  or  neglects  his  own  faculties,  is 
a  more  despicable  and  miserable  creature,  than  he  who  is  provi- 
dentially deprived  of  them.  The  latter  is  mad,  because  he  can- 
not but  be  so :  the  former  is  mad,  because  he  will  be  so. 

But  can  we  find  any  instances  of  this  species  of  madness? 
Certainly  we  may.  Every  sinner  is  an  instance.  "  Madness  is 
in  his  heart."  Solomon  speaks,  as  if  such  cases  were  numerous 
in  his  day.  "  The  heart  of  the  sons  of  men  is  full  of  evil."  Nor 
is  the  world  so  much  mended,  but  that  the  observation  remains 
just  in  our  day. 

By  custom  and  use  we  become  in  a  manner  reconciled  to  al- 
most any  objects,  however  disagreeable  they  may  be  in  themselves. 
This  is  one  reason,  why  we  are  more  affected  with  the  sight  of 
a  madman,  than  with  the  sight  of  a  wicked  man.  If  the  latter 
was  as  rare  a  sight  as  the  former,  why  would  it  not  be  as  shock- 
ing ?  The  sinner  is  as  truly  a  madman,  as  he  who  is  deprived  of 
reason ;  only  his  madness  is  of  a  different  kind,  takes  a  different 
turn,  and  operates  in  a  different  manner.  "  The  heart  of  the  sons 
of  men  is  full  of  evil ;  madness  is  in  their  heart  while  they  live, 
and  after  that  they  go  to  the  dead." 

There  are  two  things  to  which  the  text  calls  our  attention ;  the 
first  is,  the  character  which  is  given  of  the  sinner ;  and  the  other 
is,  the  end  which  he  makes. 

I.  We  will  consider  the  character,  which  Solomon  here  gives 
of  a  wicked  man.  "  Madness  is  in  his  heart."  Our  Saviour, 
speaking  of  a  returning  prodigal,  says,  "  He  came  to  himself." 
The  phrase  imports,  that  be  had  been  beside  himself.     In  the 


14  SERMON  SECOND. 

writings  of  Solomon  zfool  is  the  common  appellation  of  a  sinner  ; 
and  it  is  as  just,  as  it  is  common,  for  no  man  acts  more  inconsist- 
ently with  reason.  In  relation  to  the  affairs  of  tins  world  he  may- 
act  wisely.  The  children  of  this  world,  in  their  generation,  are 
often  wiser  than  the  children  of  light.  Bin  in  relation  to  the 
concerns  of  eternity  no  madman  acts  more  wildly  and  unreason- 
ably than  he  does. 

1.  The  sinner  is  one  who  pays  no  just  regard  to  his  real  inter- 
est, but  is  entirely  occupied  and  pleased  with  trifles  and  vanities — 
things  of  little  or  no  importance. 

If  you  should  see  a  man  wholly  inattentive  to  all  the  interests 
and  concerns  of  life,  negligent  of  his  person,  substance  and  friends ; 
employing  all  his  time,  from  day  to  day,  in  the  little  sports  and 
amusements  of  children,  gathering  pebbles,  chasing  butterflies, 
and  riding  a  hobby-horse,  you  certainly  would  think  him  unsound 
in  his  intellect.  But  what  is  the  sinner  better  ?  Trifles  alone  please 
him  :  important  matters  are  disregarded.  Honors,  riches,  pleas- 
ures are  the  highest  objects  of  his  pursuit ;  and  disappointment  in 
this  pursuit  is  the  evil  which  he  principally  dreads.  Heaven  and 
hell — the  happiness  and  the  misery  of  the  eternal  world,  and  the 
means  of  securing  the  former  and  avoiding  the  latter,  scarcely 
come  into  consideration,  and  are  never  applied  in  earnest. 

But  are  not  the  good  tilings  of  this  world  worthy  of  our  regard  ? 
Doubtless  they  are.  A  sober,  discreet  attention  to  them,  far 
from  being  a  vice,  is  plainly  a  virtue.  But  in  comparison  with 
the  vast  objects  which  religion  proposes  to  us,  the  other  are  but 
trifles.  He  who  prefers  the  interests  of  the  world  to  the  riches 
of  eternity,  gives  as  evident  proofs  of  a  perverted  judgment,  and 
an  unsound  mind,  as  he  who  prefers  pebbles  to  pearls ;  for  the 
real  disproportion  is  infinitely  greater. 

What  is  that  which  the  sinner  pursues  ?  It  is  that  which  he  is 
not  sure  of  obtaining ;  which,  if  he  obtains  it,  he  cannot  enjoy — 
surely  not  the  whole,  if  any  part  of  it ;  and  which,  if  he  enjoys  it 
for  the  present,  he  cannot  keep  long ;  but  may  lose  it  at  any  time, 
and  certainly  must  lose  it,  or  leave  it  soon.  And  what  is  that 
which  he  foregoes  ?  It  is  real  happiness — the  happiness  of  the  ra- 
tional mind — a  happiness  large  as  his  capacity,  and  lasting  as  his 


SERMON  SECOND.  15 

existence — a  happiness,  which  accidents  will  not  destroy,  nor 
time  impair.  And  say  ;  is  it  not  madness  in  the  extreme  to  fore- 
go such  an  interest  as  this,  for  the  sake  of  the  former  ?  To  ex- 
change the  sublime  joys  of  eternity,  for  the  dull  delights  of  a  mo- 
ment? The  rational  pleasures  of  the  soul  for  the  sordid  indulgences 
of  sense  ?  The  glories  of  heaven  for  the  vanities  of  the  world  ? 
The  applause  of  angels  and  the  approbation  of  God  for  the  favor 
of  mortals  and  for  the  laughter  of  fools  ?  Surely  no  madman  can 
act  more  wildly,  or  choose  more  absurdly. 

2.  The  habitual  sinner  is  pursuing  his  own  destruction. 

"  O  Israel,  thou  hast  destroyed  thyself,"  says  God  to  his  sinful 
people. 

If  a  man  run  into  fire,  or  water,  or  leap  from  a  precipice  with 
his  eyes  open,  or  drink  poison  knowing  it  to  be  such,  we  judge 
him  beside  himself.  But  is  there  not  an  infatuation  equal  to  this  in 
the  conduct  of  every  vicious  man  ?  He  runs  into  the  way,  which 
leads  down  to  the  chambers  of  death ;  and  no  cautions,  warnings, 
or  counsels  restrain  him.     Hence  he  is  said  to  love  death. 

Sin  tends  to  the  destruction  of  the  natural  life.  It  inflames  the 
passions,  impairs  the  health,  exposes  to  casualties,  and  often  takes 
away  the  power  of  self-preservation.  This  is  eminently  true  of 
the  vices  of  sensuality  and  intemperance. 

Sin  destroys  the  comfort  and  pleasure  of  life.  It  wounds  the 
conscience  with  guilt  and  remorse ;  breeds  irregularity  and  confu- 
sion in  the  powers  of  the  soul,  kindles  up  violent  and  painful  pas- 
sions, disturbs  social  order,  interrupts  family  peace,  embitters  do- 
mestic relations,  and  excludes  self-enjoyment. 

The  final  issue  of  sin  is  death  in  a  more  eminent  sense — a  sep- 
aration from  all  good  to  the  greatest  evil — and  from  all  hope  to 
eternal  despair.  The  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men. 

Now  if  a  man  pursues  a  course,  which  tends  to  the  destruction 
of  his  body,  to  the  vexation  of  his  mind,  and  to  the  everlasting 
misery  of  his  soul,  is  he  not  destroying  himself?  This  is  the  ten- 
dency of  sin.  He  who  pursueth  evil,  pursueth  it  to  his  death. 
And  can  he  say,  he  does  this  ignorantly  ?  No :  his  own  conscience 
remonstrates  against  his  course,  and  warns  him  to  forsake  it. 


I  C  -SERMON  SECOND. 

Whenever  he  calmly  considers  his  way,  he  must  be  convinced 
that  danger  and  misery  attend  it.  If  he  ever  reflects  on  the  past, 
and  contemplates  the  future,  he  must  feel  some  inward  checks  and 
rebukes.  His  own  experience,  if  he  would  consult  it,  would 
evince  the  folly  and  madness  of  his  pursuits ;  for  he  never  finds 
the  pleasure  which  he  had  promised  himself;  he  is  always  dis- 
appointed in  his  views  and  expectations  ;  if  he  accomplishes  his 
designs,  still  he  is  left  as  empty  and  unsatisfied  as  he  was  before  j 
and  if  he  tastes  immediate  pleasure  in  his  guilty  indulgences,  this 
Is  soon  embittered  by  shame  and  remorse,  discontent  and  confu- 
sion. God  himself  has  warned  him  of  his  danger,  and  of  the 
misery  which  is  before  him,  and  yet  he  rushes  on,  as  if  he  was 
resolved  on  his  own  destruction.  If  neither  reason,  nor  experi- 
ence, nor  the  divine  word  will  restrain  him,  surely  madness  is  m 
his  heart. 

3.  Another  instance  of  madness  in  the  sinner  is,  that  he  is  the 
greatest  enemy  to  his  best  friends. 

It  has  often  been  observed  of  people  in  a  delirium,  that  they 
fall  out  first  with  those  to  whom  they  are  most  obliged.  This 
is  true  of  every  wicked  man. 

He  is  an  enemy  to  his  own  conscience.  This,  as  long  as  he 
will  allow  it  to  do  its  office,  acts  the  part  of  a  faithful  friend.  It 
warns  him  of  his  danger,  upbraids  his  folly,  restrains  his  excesses, 
points  out  his  duty,  and  urges  his  attention  to  his  best  interest ; 
and  for  this  very  cause  he  is  an  enemy  to  it.  He  opposes  and 
resists  it ;  yea,  sometimes  mocks  and  ridicules  it ;  calls  it  super- 
stition and  prejudice.  He  often  acts  in  direct  and  palpable  con- 
tradiction to  the  sense  and  conviction  of  his  mind.  If  he  finds 
this  difficult,  he  will  invent  some  excuses  and  palliations  of  his 
sins — he  will  call  evil  good,  and  good  evil — will  confound  the  dif- 
ference between  right  and  wrong,  or  endeavor  to  persuade  himself, 
that  there  is  some  circumstance  in  his  case,  which  exempts  him 
from  the  imputation  of  guilt,  though  he  would  not  allow  such  a 
circumstance  to  have  any  weight  in  the  case  of  another. 

The  sinner  may  come  to  such  a  state  of  obduracy  and  perverse- 
ness,  as  to  hate  his  reprovers,  and  count  them  his  enemies,  be- 
cause they  tell  him  the  truth.    This  is  not  indeed  the  character 


SERMON"  SECOND.  17 

of  every  sinner.  Some  have  so  much  ingenuity  left  as  to  hear 
reproof  candidly  and  accept  it  thankfully.  But  there  are  those 
whom  nothing  will  provoke  sooner,  than  the  mention  of  their 
faults.  Hence  this  caution  of  our  Saviour,  "  Cast  not  your  pearls 
before  swine,  nor  give  that  which  is  holy  unto  dogs,  lest  they 
trample  them  under  their  feet,  and  turn  again  and  rent  you." 
"  Reprove  the  sinner,"  says  Solomon,  "  and  he  will  hate  you. 
He  that  rebuketh  a  wicked  man,  getteth  to  himself  a  blot."  He 
provokes  the  wicked  man  to  seek  revenge  by  casting  reproach  on 
his  character. 

The  sinner  is  an  enemy  to  the  word  of  God.  "  He  that  doth 
evil  hateth  the  light,  neither  cometh  he  to  the  light,  lest  his  deeds 
should  be  reproved."  If  he  dare  not  openly  reject  God's  word, 
yet  he  retains  an  inward  aversion  to  it ;  otherwise  he  would  con- 
verse with  it  daily — would  submit  to  its  corrections  and  instruc- 
tions, and  govern  himself  by  its  rules.  He  hates  the  precepts  of 
God,  because  they  condemn  him.  He  hates  God's  threatnings,, 
because  they  shew  him  his  danger. 

The  sinner  is  represented  in  scripture  as  an  enemy  to  God  him- 
self— an  enemy  in"  his  mind  by  wicked  works.  The  sinner  per- 
haps will  say,  "  I  am  not  an  enemy  to  God — I  reverence  him,  be- 
cause his  character  is  perfect,  and  I  love  him,  because  he  is  good 
and  merciful."  If  this  is  really  true,  you  belong  not  to  the  class 
of  persons  of  whom  we  are  speaking.  It  is  worth  the  while,  how- 
ever, to  examine  the  matter.  Perhaps  you  have  partial  ideas  of 
God's  character  ;  perhaps  it  is  only  an  imaginary  Deity,  whom  you 
revere  and  love — a  Deity  whose  goodness  is  indiscriminate  indul- 
gence, and  who  will  make  you  happy  without  your  repentance  of 
sin,  and  submission  to  his  government.  Remember,  God  is  a  be- 
ing of  immutable  justice  and  truth,  and  of  perfect  rectitude  and 
holiness.  If  you  love  him,  you  love  these  perfections,  and  you 
are  assimilated  to  them  in  your  temper,  and  conformed  to  them, 
in  your  practice.  If  you  love  God,  you  love  his  precepts  ;  and 
if  you  love  them,  you  will  observe  them.  If  you  love  God,  you 
love  that  way  of  salvation  which  he  has  proposed  to  you  ;  for  in 
that  way  God  is  glorified  and  man  humbled.  And  if  you  love 
this  way  of  salvation,  you  will  certainly  submit  to  it,  by  a  deep 


18  SERMON  SECOND. 

repentance  of  sin,  and  by  faith  in  God's  mercy  through  a  Media- 
tor. If  then  you  live  in  opposition  to  God's  holiness,  in  disobe- 
dience to  his  commands,  and  in  neglect  of  your  salvation,  you  areT 
in  the  scripture  sense,  an  enemy  to  God. 

Put  the  case  in  another  form:  Do  you  not  sometimes  wish  that 
God  had  allowed  you  full  liberty  to  sin — that  he  would  not  exe- 
cute his  threatnings  against  the  workers  of  iniquity  ?  Now  what  is 
this,  but  to  wish  that  he  were  not  a  hater  of  sin — or  that  he  were 
not  a  holy  being — or  that  he  were  not  God  ?  Can  you,  with  such 
sentiments  in  your  heart,  pretend  that  you  love  God  ?  You  doubt- 
less love  the  favors  which  he  bestows  upon  you,  and  take  pleasure 
in  many  of  the  benefits,  which  you  receive  from  his  bounty.  It 
is  said  of  the  Jews,  in  their  most  degenerate  state,  "  They  ate  and 
drank  and  became  fat,  and  delighted  themselves  in  God's  great 
goodness.  Nevertheless  they  were  disobedient  and  cast  his  laws 
behind  their  backs."  There  are  many  such  lovers  of  God,  as 
these  were.  If  you  love  him  truly,  you  love  him  in  his  complete 
character  ;  you  fear  his  goodness,  as  well  as  love  it ;  and  you  love, 
his  justice,  as  well  as  fear  it. 

4.  The  habitual  sinner  is  one  who  deludes  and  imposes  upon 
himself — fancies  himself  to  be  what  he  is  not,  and  not  to  be  what 
he  is. 

This  is  a  turn,  which  natural  madness  often  takes,  and  moral 
madness  takes  as  often.  If  the  madman  forms  airy  and  romantic 
schemes ;  if  he  imagines  himself  to  be  a  king  ;  if  he  views  the 
world  as  his  property,  and  its  inhabitants  as  his  subjects,  he  is  not 
more  beside  himself  than  the  sinner  often  is.  He  also  says,  "  I 
am  rich  and  increased  in  goods,  and  have  need  of  nothing,  and 
knows  not,  that  he  is  wretched  and  poor  and  miserable  and  blind 
and  naked."  It  is  by  this  self-delusion,  that  he  makes  himself 
easy  in  his  awful  condition.  He  views  his  state  to  be  quite  differ- 
ent from  what  it  really  is.  He  thinks  himself  free,  when  he  is  a 
slave  to  lust.  He  fancies  himself  raised  to  honor,  when  he  is  sunk 
in  infamy.  He  glories  in  that  which  is  his  greatest  shame.  He 
feels  secure,  when  he  lies  down  to  sleep  on  a  precipice  :  he  hopes 
for  heaven,  when  he  is  running  in  the  way  which  leads  down  to 


SERMON  SECOND.  jg 

hell :  he  calls  evil  good,  and  good  evil,  and  puts  darkness  for  ligh^ 
and  light  for  darkness. 

But  suppose  him  convinced  that  he  is  a  sinner;  for  this  con- 
viction will  sometimes  ohtrude  itself  upon  him ;  how  will  he  do 
then  ?  He  has  now  another  delusion  at  hand,  as  absurd,  and  per- 
haps as  fatal,  as  any  of  the  former.  This  is  the  intention  of  a  fu- 
ture repentance.  He  sees  not,  or  he  is  reluctant  to  see,  that  life 
and  reason,  the  means  and  the  day  of  grace  are  all  uncertain ; 
that  there  is  every  motive  to  present,  that  there  can  be  to  future 
repentance ;  that  by  delay  he  hardens  his  heart  and  resists  the 
spirit  of  God,  and  thus  renders  his  repentance  more  difficult  and 
doubtful ;  that  the  causes  of  present  delay  may  as  well  operate  to 
his  future  delay  ;  that  if  ever  he  repent  at  all,  he  must,  some  time 
or  other,  come  to  a  fixed  resolution  that  he  will  not  offend  any 
more,  and  that  he  may  come  to  this  resolution  now  as  well  as 
hereafter ;  that  every  day  his  guilt  and  clanger  are  increasing,  and 
that  there  is  no  security,  but  in  a  direct  and  immediate  applica- 
tion to  the  great  concerns  of  his  salvation.  These  are  plain,  ob- 
vious truths ;  but  such  is  his  madness,  that  he  will  not  see  them  ; 
or  if  he  sees,  will  not  regard  them. 

5.  The  sinner  is  one  who  disbelieves  the  most  evident  truths, 
and  yet  believes  absurdities,  contradictions  and  impossibilities. 

He  will  not  be  convinced  that  there  is  any  pleasure  or  advan- 
tage in  a  holy  and  virtuous  life  ;  that  there  is  any  reward  for  the 
righteous,  or  any  punishment  for  the  workers  of  iniquity ;  though 
reason  clearly  evinces,  and  the  word  of  God  fully  declares  them. 
He  may,  indeed,  give  a  cold  assent  to  them,  as  he  does  to  an 
hundred  other  things  in  which  he  has  no  concern ;  but  he  feels 
not  the  weight  of  them,  and  is  not  at  all  influenced  by  them,  and 
therefore  may  be  said,  not  to  believe  them.  If  he  denies  them 
not  in  words,  he  contradicts  them  in  practice  ;  and  he  may  as  well 
not  believe  them,  as  not  regard  them  when  he  pretends  to  be- 
lieve them.  But  though  he  is  incredulous  to  plain  truths,  he 
is  credulous  to  palpable  falsehoods.  He  believes  there  is  solid 
happiness  in  the  world,  though  his  experience  has  hitherto 
taught  him  the  contrary.  He  believes  there  is  pleasure  in  sin, 
though  he  has  tried  it  often,  and  found  it  to  be  an  evil  and  bit- 
3 


2$  SERMON  SECOND". 

ter  thing.  He  believes  that  if  he  is  now  a  sinner,  exposed'  t«r 
the  threatnings  of  God,  yet  he  shall  hereafter  repent  and  es- 
cape the  wrath  to  come,  though  he  has  lived  hitherto  on  this 
flattering  prospect,  and  is  still  as  far  from  repentance  as  ever, 
He  sins  with  an  intention  that  he  will,  and  in  expectation  that 
Ire  shall  condemn  himself  in  deep  shame  and  sorrow  for  what  he 
is  doing,  and  yet  his  present  determination  is  to  do  it.  He  com- 
mits many  sins  in  secret,  which  he  would  not  dare  to  commit  be- 
fore men,  and  yet  he  will  confess  that  no  darkness  can  hide  him 
from  God,  and  that  it  is  a  small  thing  to  be  judged  of  men,  but  a 
solemn  thing  to  be  judged  of  God,  who  will  bring  to  light  the 
hidden  things  of  darkness.  He  knows,  that  in  comparison  with 
the  life  to  come,  the  present  life  is  nothing,  and  yet  he  regards 
this  as  the  only  important  part  of  his  existence.  He  confesses 
that  this  life  is  short  and  uncertain,  and  yet  acts  as  if  he  were 
never  to  die,  and  boasts  of  to-morrow,  as  if  he  were  sure  it  would 
be  as  this  day  and  much  more  abundant.  He  can,  on  principles 
of  reason,  demonstrate  the  certainty  of  a  future  existence,  and  yet 
is  as  little  influenced  by  it,  as  if  he  could  demonstrate  the  con- 
trary. What  he  believes  in  speculation,  he  denies  in  practice. 
What  affects  him  at  one  time,  he  disregards  at  another.  What 
he  now  resolves  to  do,  he  soon  refuses  to  do,  though  he  pretends 
no  just  cause  to  change  his  resolution.  Such  are  the  views  and 
feelings  of  a  wicked  man's  mind  at  different  times.  And  can  the 
vagaries  of  a  raving  madman  be  more  wild  and  incoherent  ? 

6.  Nothing  is  harder  than  to  convince  a  sinner  of  the  unreason- 
ableness of  his  conduct. 

The  madman  will  sooner  believe  the  whole  world  to  be  insane, 
than  himself  to  be  so.  Nothing  will  enrage  him  more  than  to 
tell  him  he  is  distracted.  Much  so  is  it  with  the  profligate  sinner. 
He  can  see  faults  in  others  much  easier  than  in  himself.  He  will 
sooner  censure  the  virtues  of  others  as  crimes,  than  confess  his 
own  crimes  to  be  what  they  are.  He  will  justify  in  himself  the 
same  things  which  he  condemns  in  others,  and  claim  a  right  to 
do  that,  which  he  will  allow  to  no  one  else.  When  the  madman 
becomes  sensible  of  his  disorder,  there  is  hope  of  his  recovery  : 
s"o  when  the  sinner  sees  the  corruption  of  his  heart,  there  is  hope 


SERMON  SECOND.  21 

of  his  repentance.  While  he  thinks  highly  of  himself,  he  will 
use  no  means  for  his  amendment  and  suffer  none  to  be  used  with 
him,  any  sooner  than  an  insane  person,  who  thinks  himself  sound, 
will  submit  to  the  discipline  of  remedies  and  regimen,  in  order  to 
a  cure. 

From  these   instances  it  appears,  that  Solomon  justly  charac- 
terized the  wicked  man,  when  he  said,  madness  is  in  his  heart 


SERMON  III. 


THE    MADNESS   AND    FATE    OF    IMPENITENT    SINNERS. 


ECCLESIASTES  ix.  3. 

Yea  also  the  heart  of  the  sons  of  men  is  full  of  evil;  and  mad- 
ness is  in  their  heart  ivhilc  they  live,  and  after  that  they  go  to 
the  dead. 

Solomon,  in  these  words,  represents  sin  as  a  sort  of  madness. 
It  is  not  a  natural,  but  a  moral  madness.  It  is  not  the  want,  but 
the  perversion  of  reason.  It  is  a  disorder  not  in  the  head,  but  in 
the  heart.  The  sinner  acts  as  contrary  to  wisdom,  as  if  he  had 
none.  He  pays  no  just  regard  to  his  true  interest — seeks  his  own 
destruction — is  an  enemy  to  his  best  friends — deludes  and  imposes 
on  himself — is  inconsistent  in  his  views  and  actions — and  is  blind 
to  his  own  condition.  In  these  respects  he  symbolizes  with  a 
madman.  But  in  other  respects  there  is  a  wide  difference.  One 
is  unsound  in  his  intellect,  the  other  is  perverse  in  his  will — the 
one  cannot  act  rationally,  the  other  will  not.  The  latter,  there- 
fore, is  involved  in  guilt  of  which  the  former  is  not  capable. 

These  things  we  have  considered  in  a  former  discourse. 

We  will  now,  as  was  proposed, 

II.  Consider  the  end,  to  which  this  moral  madness  ler.ds.  Sol- 
omon says  of  the  sons  of  men  ;  "  Madness  is  in  their  heart,  while 
they  live,  and  after  that  they  go  to  the  dead." 


SERMON  THIRD.  2o 

Here  are  several  serious  thoughts  suggested. 

1.  It  is  here  intimated,  that  many  persist  in  their  mad  course 
as  long  as  they  live. 

Some,  indeed,  by  the  grace  of  God  are  happily  reclaimed  to  a. 
sounder  mind  and  a  wiser  conduct.  But  of  many,  it  may  doubt- 
less be  said,  "  Madness  is  in  their  heart,  while  they  live."  They 
haughtily  spurn  and  reject  all  the  instructions,  and  warnings,  which 
are  given  them — all  the  means,  which  are  applied  to  them — 
and  all  the  strivings  of  God's  spirit  with  them.  "  Their  ini- 
quities have  taken  them  ;  they  are  holden  in  the  cords  of  their 
sins,  and  they  die  without  instruction,  as  in  the  greatness  of  their 
folly  they  have  gone  astray."  What  proportion  of  mankind 
these  unhappy  wretches  make,  it  is  not  for  us  to  judge ;  but 
there  is  reason  to  believe  their  number  is  not  small.  When 
the  old  world  was  destroyed,  but  a  remnant  was  saved.  In  the 
city  of  Sodom  there  were  not  ten  righteous,  to  secure  it  from 
the  vengeance  of  heaven.  There  was  a  time,  wher,  in  the  Jew- 
ish nation,  there  was  not  a  man  found,  who  sought  the  truth  and 
executed  judgment.  There  might  be  many,  who  wept  in  secret 
places  for  the  general  corruption  ;  but  error  and  vice  were  become 
so  strong  and  insolent,  that  none  had  courage  openly  to  oppose 
them.  In  our  Saviour's  time,  so  few  gave  heed  to  his  doctrine, 
that  he  applied  the  prophet's  complaint,  "  Who  hath  believed  our 
report?  And  to  whom  is  the  arm  of  the  Lord  revealed?"  Many- 
wrere  called,  but  few  were  chosen.  Hence,  exhorting  his  hearers 
to  enter  in  at  the  straight  gate,  he  urges  this  solemn  argument, 
"  Wide  is  the  gate  and  broad  is  the  way,  which  leadeth  to  destruc- 
tion, and  many  there  be  who  go  in  thereat :  But  straight  is  the 
gate  and  narrow  the  way,  which  leadeth  to  life  ;  and  few  there  be 
who  find  it !"  There  were,  in  the  time  of  John's  vision,  but  few 
names  even  in  Sardis,  which  had  not  defiled  their  garments.  Nor 
have  we  any  reason  to  conclude,  that  the  prevalence  of  sin  is  lim- 
ited to  those  times  and  places.  It  has  ever  been  the  complaint  of 
good  men,  that  iniquity  abounds.  This  is  a  full  and  undeniable 
proof,  that  some  moral  disorder  has  infected  human  nature — some 
seed  of  bitterness  has  taken  root  in  the  soil,  and  springing  up, 
bears  gall  and  wormwood.     Why  else  is  there  not  a  just  man  on 


24  SEEM  ON  THIRD. 

earth,  who  perfectly  does  good,  and  sins  not  ?  Why  else  does  the 
madness  of  sin  so  extensively  prevail  ?  Why  else  are  the  most 
powerful  antidotes  so  often  ineffectual  ? 

Our  own  observation  will  furnish  us  with  sad  examples  of  the 
infatuating  influence  of  sin.  There  are  many,  who  discover  no 
deep  concern  for  their  future  interest,  but  are  wholly  immersed  in 
the  cares  of  the  world — who  are  governed  by  no  fixed  principles 
of  piety,  but  entirely  by  temporal  considerations.  There  are 
some  who  are  addicted  to  palpable  vice,  to  intemperance,  pro- 
faneness,  slander,  or  injustice,  and  who  live  in  the  habitual  neg- 
lect of  the  means  of  religion.  There  are  those  who  persist  in 
their  guilty  course,  unreformed  and  unawakened  by  all  the  meth- 
ods of  divine  grace  and  providence :  or  if  they  are  alarmed  by 
a  sudden  danger,  they  soon  relapse  into  their  former  stupidity. 
And  we  sometimes  see  those  who  leave  the  world  without  exhib- 
iting any  proof  of  a  better  temper.  Madness  is  in  their  heart 
while  they  live.  Our  Saviour  warns  us,  that,  at  the  last  day,  many 
will  come  and  plead  admission  into  his  kingdom,  whom  he  will 
reject  as  workers  of  iniquity. 

Now  it  is  probable,  that  among  those  who  shall  be  finally  rejec- 
ted, few  will  be  found,  who  beforehand  really  expected  this  awful 
event.  When  Jesus  speaks  of  the  sad  fate  of  impenitent  sinners, 
he  generally  represents  them  as  wofully  disappointed.  If  we 
enquire  what  supports  their  present  hopes,  we  shall  find  it  to 
be  one  of  these  two  things;  either  a  flattering  opinion  that 
they  are  already  entitled  to  God's  favour,  or  a  vain  presumption 
that  they  shall  secure  his  favour  by  repentance,  before  they  die. 
Well ;  you  see  that  many,  who  have  indulged  these  hopes,  will 
finally  be  disappointed  :  look  well  to  yourselves,  lest  ye  be  disap- 
pointed also.  Fear,  lest  a  promise  being  left  us  of  entering  into  God's 
rest,  any  of  you  should  seem  to  come  short  of  it.  There  are 
probably  none  present,  who  really  believe  that  they  shall  miss  of 
this  grand  object.  If  they  realized  for  themselves  such  an  event, 
how  is  it  possible  that  they  should  maintain  all  this  calmness  and 
indifference,  which  they  actually  discover  ? — And  yet  it  is  proba- 
ble, there  are  some,  who,  if  they  were  to  talk  seriously  of  their 
moral  state,  would  confess,  that  they  had  not  made  their  calling 


SERMON  THIRD.  2£ 

and  election  sure.  It  is  then  the  hope  of  a  future  repentance, 
which  composes  their  minds.  But  how  precarious  such  a  hope 
is,  appears  from  this  undeniable  fact,  that  many  have  contented 
themselves  with  it  as  long  as  they  lived.  And  what  reason  have 
you  to  conclude,  that  the  same  hope  of  future  repentance  which 
has  flattered  thousands  through  life,  and  flattered  you  hitherto, 
will  not  flatter  you,  till  you  die  ?  You  think  it  now  a  just  ground 
of  inward  peace ;  and  yet  you  know  that  you  must,  and  intend 
that  you  will,  by  and  by,  view  it  otherwise.  You  resolve,  that 
some  day  or  other,  you  will  give  it  up,  and  live  upon  it  no  longer. 
But  how  absurd  it  is  to  depend  upon  that  now,  which  you  hope 
you  shall  hereafter  see  to  be  vain  and  delusive  ?  If  it  be  a  suffi- 
cient ground  of  comfort  now,  why  do  you  not  intend  to  trust  it 
always  ?  If  it  be  no  ground  of  comfort,  why  will  you  trust  it  at  all  ? 

2.  The  words  of  the  text  remind  us,  that  the  sinner,  however 
unprepared,  must  yield  to  death.  Though,  in  the  madness  of  his 
heart,  he  lives  thoughtless  of  death,  yet  he  must  go  to  the  dead 
as  well  as  others. 

A  man  would  think  his  reason  affronted,  if  his  neighbor  should 
seriously  undertake  to  convince  him  that  he  must  die,  by  laying 
before  him,  in  a  formal  manner,  the  proofs  of  human  mortality. 
You  never  met  with  a  man,  who  would  dispute  this  solemn  truth. 
The  most  profane  sinner  in  the  world,  if  he  ever  talks  calmly  on 
such  a  subject,  will  say,  "  All  men  are  mortal — no  man  hath  power 
in  the  day  of  death — there  is  no  exemption  from  that  warfare — 
and  no  man  knows  what  shall  be  on  the  morrow." 

It  may  then,  be  proper  to  ask  him  such  questions  as  these  : 
Since  you  believe  this  important  truth,  why  are  you  not  influenced 
by  it  ?  Since  you  know  that  God  will  bring  you  to  death,  why 
do  you  live  as  if  you  were  in  league  with  death  ?  Since  you 
would  be  ashamed  to  have  it  thought,  that  you  disbelieved  your 
mortality,  why  are  you  not  ashamed  to  act  as  if  you  disbelieved 
it  ?  Which  is  most  to  your  dishonor,  to  reject  a  plain  and  impor- 
tant truth,  or  to  confess  it  and  still  live  in  opposition  to  it? 

Death  is  an  event  as  solemn  and  momentous,  as  it  is  certain 
and  evident.  It  will  dissolve  this  animal  frame,  disunite  soul  and 
body,  remove  us  from  every  earthly  interest  and  enjoyment,  and 


2(3  SEHMON  THIRD. 

send  us  tu  a  new  world,  where  we  shall  exist  in  a  new  manner, 
and  among  new  inhabitants ;  and  it  will  there  fix  us  in  a  condi- 
tion extremely  miserable,  or  inexpressibly  happy.  This  is  a  most 
interesting  change.  And  it  is  certainly  near  :  it  may  be  even  at 
the  door. 

Surely  the  careless  sinner  does  not  realize  that  he  shall  die,  or 
does  not  realize  what  it  is  to  die.  If  a  sense  of  death,  in  its  sol- 
emn nature,  and  eternal  consequences,  were  impressed  on  his 
mind,  he  could  not  be  careless — he  could  not  spend  his  time  and 
strength  in  pursuit  of  vanities,  and  content  himself  with  the  post- 
ponement of  his  everlasting  concerns.  Let  him,  then,  remember, 
and  often  consider,  that  there  is  an  important  scene  before  him — 
that  death  and  judgment  await  him — that  they  linger  not,  nor  slum- 
ber, but  are  hastening  on — that  he  with  others,  must  yield  to  death, 
and  that  there  is  no  work,  nor  device  in  the  grave.  Let  these 
considerations  be  applied,  as  an  antidote  to  the  madness  of  sin. 

3.  The  text  farther  intimates,  that  the  madness  of  sinners  is 
often  the  means  of  hastening  their  death. 

They  go  to  the  dead  ;  and  go  the  sooner,  because  madness  is  in 
their  hearts.  This  the  scripture  teaches,  and  observation  confirms. 
The  Psalmist  says,  "  Bloody  and  deceitful  men  shall  not  live  out 
half  their  days."  They  shall  perish  in  the  flower  of  their  age. 
There  are,  indeed,  some  wicked  men  who  live  and  become  old  ; 
some  who  do  evil,  and  yet  their  days  are  prolonged  ;  and  because 
sentence  against  their  evil  works  is  not  executed  speedily,  their 
hearts  are  more  fully  set  in  them  to  do  evil.  The  prophet  sup- 
poses, that  there  may  be  such  a  case,  as  a  man's  living  to  be  an 
hundred  years  old,  and  yet  dying  accursed  at  last.  But  then  the 
natural  tendency  of  wickedness  is,  to  shorten  life  ;  and  God  often 
makes  the  man  of  vice  and  impiety  an  example  of  his  wrath  by 
bringing  him  to  a  sudden,  violent,  or  premature  death.  To  this 
purpose  we  find  many  observations  in  the  writings  of  Solomon. 
"  Be  not  overmuch  wicked — why  shouldst  thou  die  before  thy 
time  ?" — "  The  wicked  is  driven  away  in  his  wickedness." — "  His 
own  iniquities  shall  take  the  wicked  himself,  and  he  shall  die  with- 
out instruction."  "  He  that  will  love  life,"  says  St.  Peter,  "  and 
see  good  days,  let  him  refrain  his  tongue  from  evil,  and  his  lips 


SERMON  THIRD.  27 

from  speaking  guile  ;    let  him  eschew  evil  and  do  good  ;    let  him 
seek  peace  and  pursue  it ;    for  the  eyes  of  the  Lord  are  on  the 
righteous,  and  his  ears  are  open  to  their  cry  :  but  the  face  of  the 
Lord  is  against  them  who  do  evil,  to  cut  off  their  remembrance 
from  the  earth."     This  advice  the  apostle  gave  to  christians,  in  a 
time   when  the  profession  of  their  religion  exposed   them  to  re- 
proach and  persecution.    And  the  substance  of  his  advice  is,  that 
if  they  would  be  safe  in  their  christian  profession,  they  must  live 
the  religion  which  they  professed.    It  is  as  if  he  had  said,  "  If  you 
desire  to  live  long  and  comfortably  in  these  contentious  and  per- 
ilous times,  in  the  first  place,  bridle  your  tongues  ;  never  employ 
them  in  impiety,  slander,  or  deception  ;  but  let  all  your  language 
be  pure,  grave,  open  and  courteous.     Tn  your  conduct  avoid  what 
your  religion   forbids,  and   strictly  observe  whatever  it  enjoins. 
Especially,  live  peaceably  among  yourselves,  and  cultivate   and 
promote  peace  among  all  with  whom  you  are  conversant.     Thus 
you  will  enjoy  inward  contentment,  and  serenity  of  conscience ; 
and  God  will  take  you  under  his  gracious  protection,  and  be  pres- 
ent with  you  in  all  your  dangers  ;  while  they,  who  pursue  a  con- 
trary course,  involve  themselves  in  innumerable  perplexities  and 
troubles,   and  provoke  God  to  withdraw  his  care,  and  to  leave 
them  to  the  consequences  of  their  own  folly  and  rashness." 

Many  vices  directly  tend  to  bring  on  disease  and  death.  Such 
are  the  vices  of  sensuality.  "  Who  hath  wo  ?  Who  hath  sorrow  ? 
Who  hath  contention  ?  Who  hath  wounds  without  cause  ?  They 
that  tarry  long  at  the  wine." 

There  are  vices  which  waste  men's  substance ;  reduce  them  to 
want,  and  involve  temptations  to  more  intolerable  vices,  which 
expose  them  to  the  stroke  of  civil  justice. 

There  are  vices  which  divest  men  of  self-command,  and  de- 
prive them  of  the  capacity  of  consulting  their  own  safety,  or  di- 
recting their  own  conduct.  Many  in  the  paroxysm  of  lust,  or 
passion,  have  done  those  dreadful  deeds,  which  have  terminated 
in  their  own  ruin.  Many,  enslaved  to  an  intemperate  appetite, 
have  perished  by  sudden  accidents,  or  by  slow  and  silent  diseases. 

We  look  with  horror  on  the  creature  who  has  been  his  own 
executioner.     Self-violence  is  an  act  so  full  of  guilt,  and  so  con- 
4 


23  SERMON"  THIRD. 

trary  to  nature,  that  we  all  think  ourselves  in  little  clanger  of  it 
But  some  who  would  shudder  at  the  thought  of  self-execution  are 
really  guilty  of  it,  and  will  be  judged  accordingly.  If  a  man  vol- 
untarily destroy  himself,  what  is  the  difference  whether  he  cuts 
his  own  throat,  or  drinks  poison  ?  The  latter  is  the  guilt  of  the 
intemperate  man.  He  will  say,  he  has  no  intention  to  destroy  life. 
Why  then  does  he  pursue  a  course,  which  leads  to  this  effect  ?  If 
he  wilfully  neglect  to  preserve  his  life,  he  is  as  really  criminal,  as 
if  he  aimed  to  destroy  it.  Will  it  exonerate  him  from  guilt  to 
say,  he  had  no  intention  to  injure  himself,  when  he  knows  that  in- 
jury will  naturally  ensue  ?  It  is  every  man's  duty  to  consult  his 
own  preservation.  If  he  put  it  out  of  his  power  to  do  this,  then 
he  voluntarily  exposes  his  life.  Now  every  man,  who  suffers  him- 
self to  be  intoxicated,  either  by  passion,  or  by  drink,  puts  it  out  of 
his  power  to  take  care  of  himself.  Does  he  not  then  trifle  with 
his  life .?  And  is  he  not  answerable  for  the  consequences  which 
follow  ? 

4.  The  text  suggests  to  us,  that  death  often  overtakes  sinners 
suddenly  and  unexpectedly. 

"  Madness  is  in  their  heart  while  they  live."  Stupidity  pos- 
sesses them  as  long  as  life  continues.  "  After  that  they  go  to  the 
dead."  Many  are  driven  away  in  their  wickedness,  and  by  a 
storm  hurled  out  of  their  place.  God  now  gives  them  a  space 
to  repent.  If  they  improve  it,  they  will  be  safe.  But  their  time 
is  at  God's  disposal.  He  may  cut  them  off,  how  and  when  he 
pleases.  They  live  every  hour  on  his  forbearance.  When  they 
abuse,  they  forfeit  their  day  of  grace ;  and  the  continuance  of  it 
they  cannot  claim,  on  the  foot  either  of  justice  or  of  promise. 
God  commands  them,  while  it  is  called  to-day,  to  hear  his  voice, 
and  not  harden  their  hearts.  He  has  given  them  warnings.  What 
assurance  have  they,  that  he  will  give  them  any  more  ?  He  may, 
perhaps,  cut  them  off  with  pining  sickness.  But  if  he  should,  it 
is  far  from  being  certain,  what  use  they  will  make  of  it.  Pain  of 
body,  weakness  of  reason,  stupidity  of  mind,  or  distraction  of 
thought  may  prevent  their  improving  to  repentance  the  space 
allowed  them.  While  they  expect  a  recovery,  they  will  perhaps 
flatter  themselves  as  they  do  now.     When  they  despair  of  recov- 


SERMON  THIRD.  20 

ery,  it  may  be,  they  will  despair  of  mercy  loo.  But  it  is  by  no 
means  certain  that  they  will  have  such  a  warning.  Death  may  come 
by  surprize.  And  should  they  have  ever  so  much  warning,  still 
if  they  remain  of  the  same  dilatory  and  self-flattering  spirit,  death 
will  come  by  surprize,  because  they  do  not  expect  it.  The  sud- 
denness of  death  is  owing,  not  so  much  to  the  manner  in  which 
it  comes,  as  to  the  temper  of  the  person  on  whom  it  comes.  "  He 
that  being  often  reproved,  hardens  his  heart,  will  suddenly  be  de- 
stroyed," let  destruction  come  how  it  may.  The  only  way  to 
prevent  a  sudden  death,  is  to  live  in  expectation  of  death  and  in 
readiness  for  it.  If  a  servant  say  in  his  heart,  my  Lord  delays 
his  coming,  and  thus  encourage  himself  to  smite  his  fellow-ser- 
vants, and  to  eat  and  drink  and  be  drunken,  the  Lord  of  that  ser- 
vant will  come  at  a  time  when  he  looks  not  for  him,  and  at  an 
hour,  when  he  is  not  aware,  and  will  appoint  his  portion  with  un- 
believers. But  blessed  are  the  servants,  whom  the  Lord,  when 
he  comes,  shall  find  watching  and  doing  the  work  appointed  them. 
And  whether  he  come  in  the  second  or  third  watch  and  find  them 
so,  blessed  are  those  servants. 

5.  Our  text  intimates  that  when  death  comes,  the  sinner  will 
have  different  apprehensions  of  things  fro.n  what  he  had  before. 
"  Madness  is  in  his  heart,  while  he  lives" — no  longer.  Death  will 
awaken  him  from  his  dreams  and  bring  him  to  his  senses,  open 
his  eyes  and  restore  him  to  his  sight. 

When  he  comes  to  the  verge  of  life,  stands  on  the  brink  of  eter- 
nity, and  sees  death  behind  ready  to  push  him  headlong  into  the 
gulf  of  wo,  if  he  then  have  his  reason,  he  will  be  convinced,  that 
madness  was  in  his  heart  while  he  lived.  He  will  have  different 
views  of  sin — of  the  world — of  his  vain  pleasures  and  amuse- 
ments— of  the  value  of  time — of  the  worth  of  his  soul,  and  the 
importance  of  religion ;  and  will  be  amazed  that  he  had  not  such 
views  before.  And  yet  his  new  views,  instead  of  leading  him  to 
repentance,  may  urge  him  to  despair.  Who  can  conceive  the 
distressed  condition  of  an  awakened,  but  hopeless  sinner,  lying 
on  a  death-bed,  and  looking  into  eternity  ?  "  Now  he  thinks  of 
nothing,  but  that  he  is  going  to  appear  before  his  Judge,  and  re- 
ceive the  just  rewards  of  his  wickedness.     He  sees  the  Judge 


30  SERMON  THIRD. 

already  clothed  with  wrath,  and  forms  in  his  tormented  breast  the 
whole  process  of  the  last  judgment.  If  he  sleep,  he  dreams  of 
judgment  and  condemnation ;  and  when  he  wakes,  he  believes 
his  dreams  forebode  his  fate.  Thus  restless  and  uneasy,  thus 
void  of  comfort  and  hope,  without  faith  to  receive  pardon,  or  con- 
fidence to  ask  it,  does  the  wretched  sinner  sometimes  expire,  and 
see  his  hope  expire  before  him." 

But  whatever  may  be  the  sinner's  apprehension  on  a  death-bed, 
it  is  certain  that  when  he  is  gone  to  the  dead — when  he  finds  him- 
self in  the  world  of  punishment,  he  will  be  sensible,  that  sin  was 
madness — that  time  was  precious — that  repentance  was  wisdom, 
and  delay  was  presumption — that  the  world  was  vain,  and  his  soul 
of  infinite  value.  How  anxious  was  the  rich  man  in  torments  for 
the  salvation  of  his  brethren,  though,  while  he  lived,  he  had  no 
concern  for  his  own.  How  earnestly  will  some  plead  for  admis- 
sion into  heaven,  after  the  door  is  shut,  though  they  took  no 
thought  for  an  entrance,  while  the  door  was  open.  Esau,  for  one 
morsel  of  meat,  sold  his  birth-right,  and  alienated  the  blessing 
which  accompanied  it ;  but  afterward,  when  the  blessing  was 
gone,  he  sought  it  with  tears.  This  example  the  apostle  improves 
as  a  warning  to  us,  that  we  despise  not  our  privileges  and  oppor- 
tunies,  but  look  diligently  lest  we  fail  of  the  grace  of  God. 

We  have  illustrated  the  serious  thoughts  suggested  in  the  text, 
and  will  now  subjoin  some  reflections,  and  conclude. 

1.  It  is  very  obvious,  that  the  recovery  of  a  sinner  to  a  virtu- 
ous and  holy  temper  and  life  cannot  lie  merely  with  himself,  but 
must  be  a  work  of  divine  grace.  Madness  does  not,  in  its  own 
nature,  tend  to  reason,  nor  does  vice  tend  to  virtue.  And  if  the 
hearts  of  the  sons  men  are  full  of  evil,  and  madness  is  in  their 
hearts,  they  will  not  come  to  themselves  without  a  divine  motion, 
nor  fill  their  own  hearts  with  good,  without  a  heavenly  influence. 
As  a  man  who  is  mad  will  not  argue  himself  into  a  sound  mind, 
so  neither  will  a  man  whose  heart  is  full  of  evil,  originate  in  him- 
self an  effectual  opposition  to  this  evil.  If  he  has  in  him  a  pre- 
vailing inclination  to  sin,  he  has  not  at  the  same  time  a  prevailing 
inclination  to  holiness  and  virtue.  So  that  the  recovery  of  every 
habitual  sinner  must  depend  on  some  influence  foreign  to  himself. 


SERMON  THIRD.  31 

He  needs  doctrinal  instructions,  providential  warnings,  and  internal 
excitements,  to  put  him  on  the  use  of  any  means  for  obtaining  a 
better  disposition  of  mind  ;  and  he  needs  the  grace  of  God  to 
give  efficacy  to  the  means  and  to  form  in  him  the  good  disposition. 
The  apostle  speaks  of  the  new  creature  as  God's  workmanship, 
created  in  Christ  Jesus  to  good  works. 

2.  It  is  matter  of  great  thankfulness,  that  God  has  placed  sin- 
ners under  a  possibility  and  hope  of  being  recovered  from  their 
dangerous  malady.  He  has  given  them  his  holy  word — has  ap- 
pointed the  stated  preaching  of  this  word — sends  them  the  private 
admonitions  of  friends — warns  them  by  solemn  events  in  his  prov- 
idence, and  strives  with  them  by  the  motions  of  his  Spirit.  And 
however  incapable  they  are  of  themselves  to  effect  their  own  re- 
covery ;  yet  under  these  advantages  they  may  do  something — they 
may  apply  the  means  in  their  hands ;  and  in  the  diligent  applica- 
tion of  these  means  they  may  hope  for  those  energies  of  divine 
grace,  which  will  renew  them  to  a  sound  mind. 

3.  As  the  madness  of  sinners  is  of  the  moral  kind ;  as  it  con- 
sists not  in  the  want,  but  in  the  perversion  of  reason,  so  they  are 
subjects  of  reproofs,  counsels  and  instructions.  It  is  therefore  our 
duty  to  address  ourselves  to  them  in  these  ways,  that  we  may 
bring  them  to  a  right  use  of  their  reason.  It  is  the  direction  of 
the  apostle,  '  Exhort  one  another  daily,  while  it  is  called  to  day; 
lest  any  be  hardened  through  the  deceitfulness  of  sin.'  If  we  would 
be  faithful  to  warn  and  rebuke  the  ungodly,  we  doubtless  might  re- 
claim some.  And  '  he  that  converteth  a  sinner  from  the  error  of 
his  ways,  shall  save  a  soul  from  death,  and  shall  hide  a  multitude 
of  sins.'  If  a  neighbor  should  lose  his  reason,  we  should  look 
upon  him  with  pity,  and  should  spare  no  means  in  our  power  which 
had  a  hopeful  tendency  to  his  recovery,  even  though  the  success 
might  be  doubtful.  But  are  there  not  some,  who  are  under  a  more 
dangerous  insanity?  Let  us  not  forget  tbese.  Of  some  have  com- 
passion, making  a  difference ;  and  others  save  with  fear,  pulling 
them  out  of  the  fire. 

4.  What  reason  have  many  to  be  thankful  for  affliction — for  sick- 
ness— for  poverty — for  worldly  disappointment.  How  often  are 
these  the  means  of  bringing  mad  sinners  to  their  reason.     The 


32  SERMON  THIRD. 

prodigal  who  went  away  from  his  father,  and  spent  his  substance 
in  riotous  living,  was  brought  to  himself  by  means  of  a  mighty 
famine,  which  reduced  him  to  want  and  distress.  When  sinners 
are  holden  in  cords  of  affliction,  God  opens  their  ears  to  instruc- 
tion. It  is  of  great  importance  that  they  attend  to  the  admonitions 
of  Providence  and  the  excitements  of  the  Spirit.  If  hereby  they 
are  brought  to  any  sober  and  rational  sentiments,  there  is  hope 
that  they  may  recover  themselves  from  their  dangerous  malady. 
Let  them  seek  an  acquaintance  with  themselves;  know  the  plague 
of  their  hearts ;  reflect  on  the  madness  of  their  past  life ;  contem- 
plate the  fatal  consequence  of  continuing  in  it ;  cultivate  the  hope- 
ful beginnings  which  appear  ;  avoid  whatever  might  plunge  them 
again  into  their  distracted  state,  and  commend  themselves  to  the 
grace  of  God  which  is  able  to  heal  their  souls  and  give  them  per- 
fect soundness.  If  after  they  have  begun  to  emerge  from  a  state 
of  folly  and  madness,  through  the  knowledge  of  the  truth,  they 
should  relapse  into  it,  the  latter  end  will  be  worse  with  them  than 
the  beginning. 


SERMON  IV. 


UNREASONABLE  DEMANDS  IN  RELIGION  EXPOSED  AND  CONDEMNED. 


MATTHEW  xxvir.  41,42. 

Likewise  also  the  chief  priests,  mocking  him  with  the  scribes  and 
elders,  said,  he  saved  others  ;  himself  he  cannot  save  :  If  he  be 
the  king  of  Israel,  let  him  now  come  down  from  the  cross  ;  and 
we  will  believe  him. 

The  manner  of  our  Saviour's  death  was  the  most  painful  that 
can  be  imagined  ;  and  his  sufferings,  great  in  their  nature,  were 
heightened  by  some  peculiar  circumstances. 

In  the  day  of  affliction  it  is  no  small  consolation  to  have  our 
friends  around  us,  and  to  observe  their  tender  sympathy  with  us. 
Of  this  consolation  our  Lord  was  deprived.  When  his  enemies 
had  seized  him,  his  disciples  all  forsook  him.  One  had  before 
betrayed  him ;  another  now  denied  him ;  and  the  rest  stood  at  a 
distance.  The  heart  of  an  enemy  will  sometimes  melt  at  the 
sight  of  the  misery  which  he  inflicts  ;  but  the  enemies  of  Jesus, 
far  from  being  softened  into  compassion  by  his  sufferings,  took 
from  thence  occasion  to  inflict  and  mock  him  more.  "  They  who 
passed  by  railed  on  him,  wagging  their  heads,  and  saying;  ah,  thou 
that  destroyest  the  temple,  and  buildest  it  in  three  days ;  save  thy- 
self, and  come  down  from  the  cross."  And  the  chief  priests  with 
the  scribes  and  elders,  imagining  that  his  pretensions  to  the  mes- 


34  SERMON  FOURTH. 

siahship  were  fully  confuted,  ridiculed  him  on  the  subject,  in  the 
language  of  our  text.  "  He  saved  others ;"  or  pretended  to  do 
so ;  "  himself  he  cannot  save.  If  he  be  the  king  of  Israel,  let 
him  now  come  down  from  the  cross,  and  we  will  believe  him." 

My  design  from  these  words  is,  to  shew  the  unreasonableness 
of  this  demand  of  the  Jewish  rulers,  as  the  condition  of  their 
faith  ;  and  then  to  improve  this  instance  of  perverseness  for  the 
conviction  of  those  who  demand  better  advantages,  or  higher  evi- 
dences in  order  to  their  compliance  with  the  gospel. 

I.  We  will  show  the  unreasonableness  of  the  demand  made  by 
the  Jewish  rulers,  as  the  condition  of  their  faith  in  Christ.  "  Let 
him   now  eome  down  from  the  cross,  and  we  will  believe  him." 

Jesus  declared,  that  he  came  to  save  those  who  were  lost.  To 
support  this  declaration,  it  was  necessary,  that  he  should  give  some 
proof  his  power  to  save.  Of  this  he  gave  sufficient  proof  in  the 
miraculous  works  which  he  performed.  This  proof,  the  prejudice 
of  the  Jews  rejected.  Sometimes  they  demanded  greater  works 
than  they  had  seen  him  do ;  and  when  he  did  his  greatest  works, 
these  they  ascribed  to  the  power  of  the  devil.  It  was  their  con- 
stant study  to  evade  the  force  of  evidence,  and  defeat  the  means 
of  conviction.  But  when  they  saw  him  on  the  cross,  then  they 
triumphed  in  their  unbelief.  "  Surely,"  said  they,  "  if  he  posses- 
sed a  supernatural  power,  he  would  employ  it  in  his  own  case  : 
if  he  could  save  himself,  he  would  not  hang  there  a  miserable 
spectacle.  Let  him  now  come  down  from  the  cross,  and  we  will 
believe." 

However  plausible  this  demand  might  appear  to  them,  we  see  it 
to  be  perfectly  absurd  :  for, 

1.  It  was  a  demand  which  could  not  be  complied  with,  and 
which,  if  they  had  understood  their  own  scriptures,  they  must 
have  known  could  not  be  complied  with. 

It  had  been  abundantly  foretold  in  prophecy,  that  the  Messiah, 
when  he  came,  would  be  a  man  of  sorrows  and  acquainted  with 
grief — that  he  would  be  cut  off  out  of  the  land  of  the  living — 
that  he  would  make  his  soul  an  offering  for  sin :  yea,  that  he 
would  suffer  the  same  kind  of  death,  which  he  was  now  suffer- 


S'ERMON  FOURTH.  35 

mg — would  be  taken  from  prison  and  judgment — would  be  scour- 
ged and  spitted  on — pierced  in  his  hands  and  feet- — and  mocked 
and  insulted  in  his  anguish.  He  himself  had  declared,  that  he 
must  go  up  to  Jerusalem  ;  suffer  many  things  of  the  priests  and 
elders  ;  be  put  to  death  on  the  cross  and  made  a  sacrifice  for  the 
sins  of  men.  Had  he  now  rescued  himself  from  the  hands  of 
his  enemies,  and  effected  an  escape  from  the  death  of  the  cross, 
he  would  have  shown  that  he  was  not  the  Saviour  whom  the 
prophets  foretold,  and  whom  he  professed  to  be.  The  salvation 
which  men  needed  was  deliverance  from  the  guilt  of  sin  and  from 
the  curse  of  the  law.  That  he  might  redeem  them  from  the  curse 
of  the  law,  he  must  be  made  a  curse  for  them — that  they  might 
be  made  the  righteousness  of  God  in  him,  he  must  be  made  a 
sin-offering  for  them.  To  have  saved  himself,  therefore,  from  the 
cross,  would  have  been  to  contradict  all  that  the  prophets  had 
spoken  concerning  him,  and  his  own  professed  design  in  coming 
into  the  world. 

It  appears,  then,  that  the  evidence  which  the  rulers  demanded 
of  Christ's  power  to  save,  was  of  such  a  nature,  that  had  it  been 
granted,  it  must  have  proved  the  contrary. 

2.  This  evidence,  had  it  been  given,  would  have  been  no  more 
likely  to  convince  them,  than  was  that  which  had  been  given  al- 
ready. 

They  said,  "  Let  him  now  come  down  from  the  cross  and  save 
himself,  and  we  will  believe"  that  he  can  save  others.  Why,  then, 
did  they  not  believe,  when  they  had  seen  him  perform  acts  of 
power  as  great  and  wonderful  as  this  would  have  been  ?  He  had 
by  his  word  healed  the  most  inveterate  diseases — restored  sight 
to  the  blind,  and  to  one  born  blind — cast  out  devils  from  their  an- 
cient possessions — recovered  to  reason  the  lunatic  and  distract- 
ed— raised  to  life  them  who  were  dead,  and  one  who  had  been 
four  days  dead — turned  water  into  wine — multiplied  a  few  loaves 
of  bread  to  a  quantity  sufficient  to  feed  many  thousands — escaped 
the  hands  of  his  enemies  when  they  attempted  to  take  him — 
struck  the  soldiers  to  the  ground  when  they  came  to  seize  him. 
What  room  was  there  now  to  doubt,  whether  he  was  able  to  save 
himself  and  others •?  Had  he  broken  the  nails  which  fastened  him 
5 


3(5  SERMON  FOURTH 

to  the  cross,  come  down  and  fled  from  his  persecutors,  this  would; 
not  have  been  so  wonderful  a  demonstration  of  his  power,  as  the 
works- which  he  had  done  already.  And  since  they  did  not  be- 
lieve him  for  the  works  he  had  done,  it  is  by  no  means  probable, 
they  would  have  believed,  if  he  had  done  what  they  demanded. 

3.  He  afterward  actually  gave  them  the  evidence  which  they 
required,  and  still  they  were  faithless. 

He  did  not,  indeed,  come  down  from  the  cross;  but  he  did 
more  ;  he  came  up  from  the  dead.  Was  not  this  proof  sufficient 
that  he  was  able  to  save  ?  Why  did  they  not  believe  now  ?  He 
expressly  foretold,  that  he  should  be  put  to  death,  and  that  on  the 
third  day  he  would  rise  again.  This  prediction  was  well  known. 
Hence  the  priests  and  rulers  procured  a  guard  to  be  stationed  at 
his  grave,  lest  his  disciples  should  steal  him  away  by  night,  and 
give  out  that  he  was  risen.  But  notwithstanding  this  precaution, 
he  rose  according  to  his  prediction,  and  shewed  himself  alive  by 
many  infallible  proofs.  This  was  a  clearer  demonstration  of  his 
power,  than  a  descent  from  the  cross  would  have  been.  Yet  they 
would  not  believe.  And  lest  such  a  wonderful  and  decisive  proof 
should  work  conviction  in  others,  they  bribed  the  guard  to  report 
the  foolish  story,  that  while  they  were  asleep,  his  disciples  came 
and  stole  him  away.  If  Christ  had  come  down  from  the  cross, 
they  would  have  contrived  some  evasion  or  other,  and  still  remain- 
ed unbelieving. 

4.  Their  perverseness  was  itself  an  evidence,  that  Jesus  was 
the  Messiah  foretold. 

The  Psalmist,  speaking  in  the  person  of  the  Messiah,  says,- 
"  The  assembly  of  the  wicked  have  inclosed  me ;  they  pierced 
my  hands  and  my  feet.  All  that  see  me  laugh  me  to  scorn  ;  they 
shoot  out  the  lip  ;  they  shake  the  head,  saying,  he  trusted  in  the 
Lord,  that  he  would  deliver  him:  let  him  deliver  him,  seeing  he 
delighted  in  him."  This  very  prediction,  Christ's  enemies  exactly 
fulfilled.  They  wounded  him  in  the  same  manner,  mocked  him 
in  the  same  language,  and  insulted  him  with  the  same  airs  and 
motions,  which  this  prophecy  describes  ;  and  thus  by  their  infi- 
delity and  perverseness  proved  the  very  thing  which  they  denied., 
that  this  was  the  Redeemer  who  should  come  into  the  world. 


SERMON  FOURTH.  3*7 

I  would  observe  once  more, 

5.  Some  circumstances  attending  Christ's  crucifixion,  gave 
more  evident  displays  of  his  divine  power  and  dignity,  than  a  de- 
scent from  the  cross  would  have  done. 

While  he  hung  on  the  tree,  the  sun  withdrew  its  light,  and  for 
several  hours  concealed  itself  in  preternatural  darkness.  When 
he  yielded  up  the  ghost,  the  vail  of  the  temple  was  rent  from  top 
to  bottom,  the  earth  trembled,  the  rocks  started  from  their  seats, 
and  the  monuments  of  the  dead  were  laid  open.  Such  convul- 
sions in  nature,  at  this  solemn  hour,  were  sufficient  not  only  to 
raise  astonishment,  but  to  work  conviction  in  many.  "The  cen- 
turion, and  they  who  were  with  him  watching  Jesus,  when  they 
saw  these  things,  feared  greatly,  and  said,  truly  this  was  a  right' 
eous  man — this  was  the  Son  of  God.  And  all  the  people  that 
came  together  to  that  sight,  beholding  what  was  done,  smote  their 
breasts  and  returned." 

On  the  whole,  the  evidence  which  was  given  of  Christ's  divine 
power,  was  much  superior  to  that  which  the  rulers  demanded ; 
and  as  they  did  not  believe  for  all  this,  it  cannot  be  supposed, 
they  would  have  believed,  if  their  demand  had  been  complied 
with. 

We  may  here  reflect,  with  admiration,  on  the  unexampled  love 
of  Christ.  The  Jews  say,  "He  saved  others;  himself  he  cannot 
save."  That  any  man  would  submit  to  such  misery,  if  he  could 
save  himself — that  he  would  die  voluntarily  to  save  others,  seemed 
incredible.  Men  will  commonly  do  more  to  save  themselves, 
than  to  save  their  neighbors.  And  hence  they  concluded,  that  he 
continued  on  the  cross,  only  because  it  was  not  in  his  power  to 
escape  from  it. 

But  his  thoughts  were  not  as  theirs,  and  are  not  as  ours.  His 
love  passeth  knowledge.  He  was  ready,  on  all  occasions,  to  re- 
lieve the  distressed.  But  that  power,  which  had  often  been  em- 
ployed in  relieving  others — in  healing  the  sick,  halt  and  blind — 
in  feeding  the  hungry  and  raising  the  dead,  he  suspended  in  his 
own  case,  even  though  his  anguish  was  extreme,  and  he  was  up- 
braided with  his  impotence.  He  felt  for  unhappy  mortals,  more 
than  for  himself.     When   the   daughters  of  Jerusalem   bewailed 


33  SERMON  FOURTH. 

his  hard  lot,  he  said,  "  Weep  not  for  me,  but  weep  lor  yourselves 
and  for  your  children."  When  one  of  his  enemies  was  wounded 
in  the  attempt  to  seize  him,  though  he  wrought  no  miracle  to  effect 
his  own  escape,  yet  he  performed  one  to  heal  this  wounded  ene- 
my. "  Suffer  ye  thus  far,"  says  he,  i.  e.  give  me  the  liberty  of 
my  hand  for  a  moment ;  for  they  now  held  him  ;  "  and  he  touch- 
ed the  man  and  healed  him." 

As  he  came  to  save  sinners,  so  he  declined  no  sufferings  which 
were  necessary  to  this  end.  That  he  had  power  to  come  down 
from  the  cross,  was  manifest  from  his  former,  and  from  his  present 
works,  and  more  manifest  afterward  by  his  resurrection  from  the 
grave.  His  death  was  therefore  voluntary.  "  He  laid  down  his 
life  of  himself.  No  man  could  take  it  from  him"  without  his  con- 
sent. "  He  had  power  to  lay  it  down,  and  power  to  take  it  again." 
The  greatest  expression  of  love  among  men  is,  that  one  lay  down 
his  life  for  his  friend.  But  he  commended  his  love  toward  us,  in 
that,  while  we  were  enemies,  he  died  for  us. 

Again.  We  see  the  unreasonableness  of  wicked  men  in  de- 
manding other  means,  when  they  reject  those  which  they  have. 
The  Jews  were  a  perverse  generation.  They  would  not  believe 
Christ's  saving  power  on  such  proofs  as  were  given ;  but  requir- 
ed new  ones;  and  they  excused  their  unbelief,  because  their  hu- 
mour was  not  gratified. 

God  is  not  bound  to  give  men  the  best  possible  means.  If  he 
gives  them  such  as,  by  a  proper  improvement,  may  lead  to  the 
knowledge  of  the  truth,  there  is  no  ground  of  complaint,  but  abun- 
dant cause  of  thankfulness.  God  is  sovereign  in  the  distribution 
of  his  favours.  All  the  means  of  knowledge,  faith  and  salvation 
which  he  puts  into  our  hands,  are  his  free  gifts.  It  belongs  not  to 
us,  but  to  his  wisdom  and  goodness,  to  determine  what  advantages 
we  shall  be  placed  under.  He  divides  to  men  severally  as  he  will. 
To  some  he  gives  five  talents  ;  to  some  two  ;  to  others  but  one. 
It  concerns  every  man  to  improve  the  talents  he  has ;  and  not  to 
throw  by  his  one,  or  two  talents,  because  he  has  not  five,  or  be- 
cause he  imagines,  that  with  more  he  could  do  better. 

If  Christ  had  given  the  Jews  sufficient  evidence  of  his  divinity, 
their  unbelief  was  inexcusable,  even  though  higher  evidence  might 


SERMON  FOURTH.  39 

have  been  given.  If  they  would  not  be  convinced  by  the  mira- 
cles which  he  had  wrought,  he  was  not  bound  to  come  down 
from  the  cross  for  their  conviction.  And  if  he  had,  the  same 
perverseness  would  still  have  held  them  in  unbelief. 

Besides  :  We  are  not  always  competent  judges,  what  would 
be  the  best  means.  The  Jews  imagined,  that  Christ's  descent 
from  the  cross  would  have  been  a  more  convincing  proof  of  his 
saving  power,  than  any  thing  they  had  seen.  But  really  it  would 
have  been  quite  the  contrary.  He  took  our  flesh,  that  by  death 
he  might  destroy  him  that  had  the  power  of  death,  and  open  a 
way  for  the  salvation  of  sinful  men.  Had  he  saved  himself  from 
death,  he  coyld  not  have  saved  us.  The  method  they  proposed 
would  have  defeated  its  own  end.  The  like  folly  there  may  be 
in  other  human  schemes.  We  may  imagine,  that  if  God  would 
place  men  under  certain  circumstances,  or  take  certain  measures 
with  them,  they  would  embrace  religion  and  obtain  salvation. 
But  who  are  we,  that  we  should  prescribe  to  infinite  wisdom  ? 
When  we  attempt  to  mend  what  God  has  done,  we  mar  his  work 
and  frustrate  our  own  purpose.  Let  us  improve  the  means  we 
have ;  and  then,  if  more  be  necessary,  more  will  be  given.  If 
we  neglect  those  already  given,  it  is  very  improbable  that  we 
should  make  a  better  use  of  any  other.  "  He  that  is  faithful  in 
the  least  is  faithful  also  in  much ;  and  he  that  is  unjust  in  the  least, 
is  unjust  also  in  much." 

Absurd  are  all  our  complaints  for  want  of  better  means,  until 
we  make  a  good  improvement  of  those  which  we  have.  The 
same  disposition  of  heart,  which  objects  against  these,  would  cavil 
at  any  other.  This  we  see  in  the  Jews.  When  Christ  wrought 
wonders  on  earth,  they  said,  "  We  would  see  a  sign  from  heaven." 
There  came  a  voice  from  heaven ;  and  the  people  who  heard  it, 
said,  "  It  thundered."  They  would  not  believe  him  for  all  his 
mighty  works  :  but  they  said,  if  he  would  come  down  from  the 
cross,  then  they  would  believe.  He  came  up  from  the  dead,  and 
still  they  were  as  far  from  believing  as  before  ;  for  they  said,  his 
disciples  stole  him  away. 

We  see  and  condemn  their  perversenes?.  There  may  be  the 
same  perverseness  in  many,  still. 


40  SERMON  FOURTH. 

Let  us  therefore, 

II.  Improve  this  example  for  the  reproof  and  conviction  of 
those,  who  are  governed  by  the  same  spirit,  and  who,  instead  of 
improving  the  means  which  they  have,  only  complain  for  want  of 
better. 

1.  Some  perhaps  imagine,  that  they  should  have  been  under 
much  better  advantages  with  respect  to  their  salvation,  if  they 
had  lived  in  our  Saviour's  day. 

Admitting  that  you  would  :  yet  you  did  not  live  in  that ;  you 
live  in  the  present  day;  and  you  must  use  the  means  which  you 
have. 

But  what  would  have  been  your  superior  advantages  then  I 
Christ  dwelt  in  Judea.  It  was  but  a  small  part  of  the  human 
race  that  could  have  personal  access  to  him.  And  your  lot  might 
have  cast  you  at  a  distance.  But  what  if  you  had  then  lived  in 
Judea  f  Some,  we  find,  were  unbelievers  there  :  How  do  you 
know  but  you  might  have  been  of  that  class  ?  You  think,  that 
if  you  had  seen  his  miracles  you  should  have  believed.  And  so 
you  would,  if  your  heart  were  not  perverse.  And  if  it  is  not  per- 
verse, you  will  believe  now.  You  have  credible  testimony  of  the 
miracles  which  he  wrought ;  and  if  you  believe  that  they  were 
wrought,  then,  to  you,  they  are  as  good  evidence  of  the  truth  of 
his  religion,  as  if  you  had  seen  them.  You  have  now  some  evi- 
dences of  this,  which  you  could  not  then  have  had  ;  such  as  the 
fulfilment  of  several  important  prophecies — the  wonderful  propa- 
gation of  his  gospel,  and  its  glorious  success  in  the  world.  You 
think,  that  if  you  could  see  Christ  in  the  flesh,  yo'u  should  be 
highly  benefitted  by  his  instructions.  But  you  have  these  instruc- 
tions now.  Why  are  they  not  as  important  as  they  were  when 
he  uttered  them  f  If  you  had  lived  in  that  day,  you  could  only 
have  heard  his  doctrines  transiently,  and  must  have  trusted  to 
your  memory  to  retain  them.  Now  you  have  them  by  you,  and 
may  review  them  as  often  as  you  please.  Never  man  spake  like 
him  :  but  his  speaking  was  ineffectual  to  some — perhaps  it  would 
have  been  so  to  you.  The  perverse  rejected  the  doctrines  of  his 
mouth :  the  humble  will  receive  the  doctrines  of  his  word. 


SERMON  FOURTH*.  4} 

Some  things  in  the  gospel,  you  will  say,  are  hard  to  be  under- 
stood ;  and  if  the  Saviour  were  present,  you  could  have  them  ex- 
plained. But  there  were  those  who  complained  of  hard  sayings, 
when  they  heard  Jesus  himself  speak  :  and  the  reason  was,  they 
were  slow  of  heart  to  understand.  Ask  yourselves,  whether  you 
love  and  practise  all  that  you  do  understand.  If  you  do  not,  it  is 
probable,  that  knowing  more  would  not  make  you  better ;  and  if 
you  do,  a  few  obscure  passages  will  never  hurt  you.  If  Christ 
were  with  you,  you  think  you  could  pray  to  him  in  such  a  man- 
ner as  to  be  heard.  And  why  may  you  not  pray  as  fervently 
and  successfully  now  .?  He  is  in  heaven  :  but  he  hears  on  earth. 
If  you  will  not  repair  to  him  now,  neither  would  you,  though,  he 
still  was  manifest  in  the  flesh. 

2.  Some  will  say,  if  the  word  of  God  were  dispensed  in  a  more 
engaging  manner — if  it  were  preached  oftener,  and  with  more  af- 
fection and  address,  it  would  have  a  better  effect  upon  us. 

But  what  is  it  that  is  to  have  effect .?  Is  it  mere  sound  .?  Or  is 
it  truth  ?  If  you  hear  the  truth,  and  regard  what  you  heart  it  pro- 
bably will  have  some  effect  now.  The  preacher,  indeed,  ought 
to  choose  out  acceptable  words,  as  well  as  upright  words,  even 
words  of  truth.  His  manner  of  speaking  should  be  suited  to  com- 
mand the  attention,  awaken  the  conscience  and  move  the  heart. 
But  then  you  must  not  imagine,  that  all  the  success  depends  on 
the  speaker.  Christ  spake  as  never  man  spake  ;  yet  few  believed 
his  report.  The  apostles  spake  with  demonstration  of  the  Spirit 
and  with  power,  yet  many  contradicted  and  blasphemed. 

Enquire,  then,  whether  you  make  a  good  use  of  such  means  as 
you  have.  The  word  of  God  is  in  your  hands.  Do  you  daily 
converse  with  it  ;  seek  a  clearer  knowledge  of  it ;  and  govern 
yourselves  by  it  ?  It  is  preached  near  to  you.  Do  you  embrace 
every  opportunity  to  hear  it  ?  Do  you  hear  it  with  attention,  hu- 
mility and  teachableness,  and  with  an  honest  application  of  what 
belongs  to  you  ?  And  are  you  doers  as  well  as  hearers  of  the 
word  ?  If  you  hear  it  in  this  manner,  and  with  this  temper,  it  will 
be  profitable  to  you  ;  for  the  word  does  good  to  the  upright  in 
heart,  however  plainly  it  may  be  spoken.  But  if  you  have  no 
yeverence  for,  or  love  to  the  word  of  truth,  it  is  not  very  probable 


42  SERMON  FOURTH. 

it  would  essentially  benefit  you,  even  though  it  were  delivered 
with  the  tongue  of  angels,  and  uttered  in  a  flame  of  zeal  and  elo- 
quence. You  might  hear  the  preacher  ;  but  you  would  hear  as 
the  people  heard  Ezekiel  ;  charmed,  indeed,  with  the  eloquence 
of  the  speaker,  but  unaffected  with  the  importance  of  truth. 
'  They  came  to  him  as  God's  people,  and  heard  his  word,  but  did 
it  not.  They  with  their  mouths  shewed  much  love,  but  their 
hearts  went  after  their  covetousness.  He  was  unto  them  as  a  very 
lovely  song  of  one  that  had  a  pleasant  voice,  and  could  play 
well  on  an  instrument ;  for  they  heard  his  words  but  would  not 
do  them.' 

3.  Some  complain,  that  their  circumstances  are  too  strait,  and 
their  occupations  too  pressing  to  allow  them  much  leisure  for  re- 
ligion. If  their  condition  in  life  were  more  free  and  easy,  they 
could  do  much  better. 

But  when  you  complain  of  the  want  of  leisure  for  religion,  what 
do  you  intend  by  religion  ?  Do  you  mean  that  you  have  not  time 
to  be  just  and  honest  to  your  neighbours — charitable  to  the  needy — 
temperate  in  your  enjoyments — frugal  in  your  expenses — that  you 
have  not  time  to  love  and  fear  your  Maker — to  restrain  your  pas- 
sions— to  shun  temptations — to  govern  your  tongue  and  banish 
criminal  thoughts  ?  These  things,  you  know,  belong  to  religion. 
No  :  But  you  will  say,  you  have  not  leisure  for  devotional  exer- 
cises— for  prayer,  self  examination,  pious  reading,  and  other  in- 
strumental duties  of  religion. 

Well  then  ;  ask  yourselves  how  you  improved  this  advantage 
when  you  did  enjoy  it.  Once  you  were  young  and  tolerably  free 
from  the  cares  and  perplexities  of  the  world.  Did  you  employ 
your  youth  in  furnishing  your  minds  with  knowledge,  and  in  lay- 
ing a  foundation  for  a  religious  life  ?  If  you  trifled  away  the  time 
of  youth,  how  do  you  know  but  you  should  trifle  as  you  did  then, 
though  you  were  now  as  free  from  worldly  cares  as  you  were  then  ? 

Again :  How  do  you  improve  the  leisure  which  you  have  now  ? 
How  do  you  spend  your  sabbaths,  your  evenings,  your  hours  of 
recess  .?  For  you  are  not,  all  your  time,  at  work.  Do  you  apply 
the  little  leisure  which  you  have  to  the  purposes  of  religion  ?  If 
your  sabbaths  are  lost  in  indolence,  and  your  evenings  and  vacant 


SERMON  FOURTH.  43 

hours  consumed  in  company  and  amusement,  in  vain  do  you 
plead,  that  you  have  not  time  for  religious  exercises  ;  for  if  you 
had  more  time  to  spare,  you  would  not  apply  it  to  these  exercises. 
It  is  not  the  want  of  time,  but  the  want  of  heart,  that  makes  you 
so  unfrequent  in  the  duties,  and  so  deficient  in  the  knowledge  of 
religion.  If  the  little  recess  which  you  find  from  the  cares  of  the 
world  is  wholly  applied  to  vanity  and  pleasure,  it  is  a  mercy  that 
you  find  no  more ;  for  if  you  had  more,  it  would  be  spent  worse. 

Farther  :  Do  you  never  run  into  needless  expense,  and  con- 
sume your  property,  as  well  as  time,  in  vanity  and  folly  ?  You 
can  then  very  poorly  plead  the  urgency  of  secular  business  in 
excuse  for  the  neglect  of  religious  exercises  ;  for  your  mis-spent 
substance,  wisely  applied,  would  have  furnished  you  with  the 
leisure,  of  the  want  of  which  you  complain. 

Once  more  enquire.  Do  you  employ  your  minds  in  the  best 
manner  you  can,  when  your  hands  are  necessarily  occupied  in 
the  business  of  your  calling  ?  Are  your  thoughts  as  much  exer- 
cised about  the  things  of  religion  and  another  world,  as  a  prudent 
attention  to  this  world  will  allow  ? 

When  you  have  answered  these  enquiries,  then  see  if  you  have 
not  more  leisure  than  you  improve,  and  whether  it  is  not  the  want 
of  will,  more  than  the  want  of  time,  that  hinders  your  attention 
to  the  one  thing  needful. 

4.  Some  may  imagine,  that  if  God,  in  some  special  and  extra- 
ordinary way,  should  give  them  sensible  evidence  of  the  reality 
and  importance  of  future  and  eternal  things,  they  should  be  more 
deeply  affected,  and  more  powerfully  influenced  by  them. 

But  if  you  believe  not  the  gospel,  attended  with  all  the  evidence 
which  God  has  given  in  its  favour,  neither  would  you  believe  to 
any  saving  purpose,  though  one  came  to  you  from  the  dead,  or 
though  the  word  was  spoken  to  you  by  angels,  or  though  the  veil 
was  withdrawn  from  the  invisible  world. 

Have  you  not  sufficient  evidence,  that  there  is  a  God — a  holy, 
just,  powerful,  wise  and  good  Being  ?  Are  not  the  invisible  things 
of  God  clearly  seen  in  the  things  which  are  made  ? — Have  you 
not  conclusive  proof,  that  the  gospel  is  a  revelation  from  this  Be- 
ing ?  Are  not  the  doctrines  and  precepts  of  it  agreeable  to  hfe 
6 


44  SERMON  FOURTH. 

character,  and  such  as  you  should  expect  to  find  in  a  revelation 
from  hi  in  ?  Has  not  this  gospel  been  confirmed  by  miracles  clear- 
ly divine  ?  Have  you  not  as  much  reason  to  believe  the  testimony 
given  of  those  miracles,  as  you  have  to  believe  any  testimony 
whatever?  If  you  reject  the  gospel  which  is  confirmed  by  the 
concurrent  testimony  of  human  records  from  its  beginning,  must 
you  not  reject  all  ancient  records,  and  believe  only  what  you  see 
with  your  eyes  ? — If  you  can  disbelieve  a  future  state  of  retribu- 
tion, which  is  declared  by  the  voice  of  reason  and  revelation,  you 
might  as  well  disbelieve  it,  whatever  other  evidence  was  given. 
Were  the  invisible  world  opened  to  your  view,  as  well  might  you 
impute  the  discovery  to  the  workings  of  imagination,  as  suppose 
the  evidence  which  you  now  have  to  be  a  mere  delusion.  The 
things  contained  in  the  gospel  are  infinitely  important ;  and  if  you 
are  not  influenced  by  them  in  this  manner  of  communication,  you 
would  be  no  more  influenced,  though  they  were  communicated 
in  any  other  supposeable  way.  Such  is  their  importance,  that 
every  man  of  a  prudent  head  and  an  honest  heart  would  be  gov- 
erned by  them,  though  he  had  only  probable  evidence  of  their 
truth.  The  reason  why  so  many  disregard  them,  is  not  the  want 
of  evidence  to  believe,  but  the  want  of  a  heart  to  love  them.  It 
is  the  evil  heart  of  unbelief  which  hinders  the  influence  of  the 
gospel. 

If  God  should  open  to  you  the  invisible  world,  the  view  might 
overpower  and  confound  you  ;  but  it  would  have  no  more  ten- 
dency to  make  you  really  religious,  than  the  more  calm  and  famil- 
iar instructions  of  the  gospel.  Religion  must  be  matter  of  sober 
and  rational  choice.  A  method  of  discovery  which  should  dis- 
turb the  exercise  of  reason,  would  not  be  the  best  adapted  to  pro- 
mote real  religion. 

It  is  sometimes  asked ;  if  God  would  have  men  believe  another 
world,  and  act  witli  reference  to  it,  why  does  he  not  convince  and 
persuade  them  by  voices  and 'signs  from  heaven  ?  Why  does  he 
not  reward  virtue  and  punish  vice  immediately  and  without  delay, 
so  that  all  discouragement  from  the  one,  and  temptation  to  the  oth- 
er may  be  removed  ?  The  truth  is,  God  treats  men  as  reasonable 
and  moral  agents.     He  leaves  religion  to  be,  what  it  must  be.. 


SERMON  FOURTH.  4;, 

matter  of  choice.  He  sets  before  us  motives  of  the  highest  im- 
portance and  the  most  indubitable  certainty,  and  calls  our  atten- 
tion to  them  in  the  most  solemn  and  affectionate  manner.  If  we 
will  not  regard  them,  nor  be  influenced  by  them,  neither  should 
we  be  effectually  persuaded,  though  one  should  come  to  us  from 
the  dead  ;  though  an  angel  should  speak  to  us  from  heaven,  or 
though  hell  were  naked  before  us,  and  destruction  had  no  covering. 
It  concerns  us,  then,  to  attend  to  the  communications  which 
are  made — to  improve  the  means  which  are  bestowed,  and  obey 
the  motives  which  are  proposed.  That  the  truths  of  the  gospel 
may  have  their  influence,  let  us  contemplate  their  importance, 
and  their  pertinence  to  our  condition  and  character — let  us  know 
ourselves,  as  well  as  know  the  truth.  Pride  and  self- sufficiency 
oppose  the  gospel.  Let  us  look  unio  God  who  can  make  all  grace 
abound  toward  us.  When  he  opens  the  heart,  truth  enters  with 
power,  and  the  entrance  of  his  word  gives  light  and  peace  and 

joy- 
To  conclude  :    Work  out  your  own  salvation  with  fear  and 

trembling ;    for  it  is  God  who  worketh  in  you.     Do  all  things 

without  murmuring,  or  disputing,  that   ye  may  be  the  children  of 

God  without  rebuke  ;  may  shine  as  lights  in  the  world — and  may 

obtain  eternal  life. 


SERMON  V. 


JESUS    GLORIFIED. A  COMMUNION    SERMON. 


JOHN  xii.  23. 

Jesus  answered  them,  saying,  the  hour  is  come,  that  the  Son  of  man 
should  be  glorified. 

Our  blessed  Lord  came  into  the  world  on  the  benevolent  de- 
sign of  instructing,  reforming  and  redeeming  mankind.  In  the 
prosecution  of  this  design  he  met  with  great  opposition  from  the 
nation  among  whom  his  kind  offices  were  first  employed.  He 
was  reproached  for  the  obscurity  of  his  birth  and  education,  and 
the  poverty  of  his  family  and  relations.  He  was  maligned  as  a 
promoter  of  sedition,  a  profaner  of  divine  institutions,  a  confed- 
erate with  evil  spirits,  a  friend  of  sinners  and  a  blasphemer  of 
God.  This  opposition  was  begun  by  the  priests,  rulers  and  lead- 
ing men  of  the  nation,  who  were  irritated  by  his  just  reproofs, 
and  jealous  of  a  diminution  of  their  power.  To  serve  their  cov- 
etous and  ambitious  designs,  they,  by  every  artifice,  interested 
the  lower  class  against  him,  and  raised  a  popular  cry  to  have  him 
destroyed. 

Well  he  knew  the  trials,  which  were  coming  upon  him.  Clear- 
ly he  foresaw  what  would  be  the  consequence  of  his  fidelity  in 
his  work.  He  foretold,  that  he  should  be  arrested,  condemned 
and  crucified  at  Jerusalem,  and  that  his  trial  and  death,  though  ilX~ 


SERMON  FIFTH. 


47 


tended  by  his  enemies  to  complete  his  disgrace,  would  be  the 
means  of  displaying  his  glory.  In  the  foresight  of  the  near  ap- 
proach of  his  sufferings,  he  says,  in  our  text,  "  The  hour  is  come 
that  the  Son  of  man  should  be  glorified." 

We  are  here  taught,  that  there  are  certain  times  when,  and  events 
by  which,  Jesus  Christ  is  eminently  glorified.  Some  of  these  we 
will  consider  and  improve. 

1.  Christ  was  glorified  in  his  trial  and  condemnation  by  an  in- 
iquitous court.  Here  his  innocence  and  virtue  were  clearly  dis- 
played. 

This  court  consisted  of  his  enemies.  Having  no  hope  that,  ia 
a  fair  and  honest  process,  they  could  convict  him  of  any  real 
crime,  they  suborned  witnesses  to  testify  such  matters  as  might 
be  made  a  ground  of  his  condemnation.  But  the  testimony  of 
the  witnesses  was  so  variant  and  contradictory,  that  no  credit  was 
due,  and  little  seems  to  have  been  paid  to  it.  None  of  them  could 
convince  him  of  sin.  Though  he  was  condemned  as  worthy  of 
death,  yet  the  judgment  was  not  predicated  on  proof  of  any 
crime,  but  merely  on  that  claim  to  a  divine  mission,  which  he 
had  constantly  asserted  in  his  preaching,  had  fully  confirmed  by 
his  works,  and  had  boldly  supported  to  that  hour. 

When  they  applied  to  the  Roman  governor  for  a  sentence 
against  him,  they  could  obtain  it  only  by  clamors  and  threats. 
Pilate,  after  a  full  examination,  declared  publickly  and  repeatedly, 
that  he  could  find  in  him  no  fault  at  all.  Thus  his  enemies  be- 
came witnesses  of  the  innocence  of  his  life  and  the  divinity  of 
his  mission. 

In  the  same  manner  the  enemies  of  the  gospel  now  bear  testi- 
mony to  its  truth  and  importance.  With  all  their  malice,  they 
can  find  no  fault  in  it — nothing  unfriendly  to  the  virtue,  or  the 
happiness  of  mankind.  On  the  contrary,  they  are  constrained  to 
confess,  that  its  precepts  are  rational,  and  its  tendency  beneficent. 
Why  then  do  they  oppose  it  ? — For  the  same  cause  for  which  the 
Jewish  rulers  opposed  Christ.  It  condemns  their  corrupt  hearts 
and  wicked  lives,  and  opens  to  them  no  prospect  of  happiness 
without  repentance  and  amendment. 


4S  SERMON  FIFTH. 

2.  Christ  was  glorified  on  the  cross. 

The  virtues  of  his  life  here  shone  with  new  and  distinguished 
brightness.  Here  he  displayed  his  meekness  in  sustaining,  with- 
out resentment,  the  insults  of  his  enemies — his  patience  in  bear- 
ing, without  complaint,  the  pains  of  crucifixion — his  forgiveness 
of  injuries  in  soliciting  the  pardon  of  his  infatuated  foes — his  be- 
nevolence to  mankind  in  submitting  to  death  for  their  redemp- 
tion— his  constancy  and  fortitude  in  finishing  the  work  which  he 
had  undertaken — his  faith  in  God  in  commending  himself  to  his 
care — his  perfect  resignation  in  praying,  "  Not  my  will,  but  thine 
be  done." 

Though  he  was  crucified  through  weakness,  yet,  in  this  appa- 
rent weakness,  he  manifested  a  divine  power  dwelling  in  him. 
There  was  a  majesty  in  his  presence  which  confounded  the  sol- 
diers who  came  to  seize  him.  There  was  a  penetration  in  his 
eye,  which  discerned  and  detected  the  perfidy  of  the  dissembling 
wretch,  who  betrayed  him  with  a  kiss.  There  was  a  virtue  in  his 
touch,  which  instantly  healed  the  wounded  ear  of  Malchus. 
There  was  a  tenderness  and  an  energy  in  his  look,  which  wrought 
conviction  and  repentance  in  Peter,  who  had  denied  him  with  an 
oath.  There  wTas  grace  at  his  disposal,  which  ensured  salvation 
to  a  suffering  malefactor.  Though  he  was  nailed  to  a  cross,  he 
was  mighty  to  save. 

Heaven  gave  open  testimony  in  his  favor.  While  he  hung  in 
anguish  on  the  tree,  the  sun  withdrew  its  light,  and  the  sky  was 
overspread  with  darkness.  When  he  gave  up  the  ghost,  the  earth 
trembled,  the  rocks  burst  asunder,  the  graves  opened  their  doors, 
the  vail  of  the  temple  was  rent  from  top  to  bottom. 

So  convincing  and  amazing  was  the  scene,  that  the  captain  of 
the  guard  exclaimed,  "  This  was  a  righteous  man — this  was  the 
Son  of  God."  And  all  the  people  who  came  to  see  the  crucifix- 
ion, "  beholding  what  was  done,  smote  their  breasts  and  returned." 

The  virtues  which  he  exhibited  ;  the  works  which  he  perform- 
ed ;  the  testimonies  which  he  received  from  heaven  in  the  time 
of  his  last  sufferings,  were  such  demonstrations  of  his  divinity,  as 
nothing  but  malignity  of  heart  could  withstand.     They  wrought 


SERMON  FIFTH.  49 

conviction  in  many,  who  came  to  the  scene  with  quite  different 
apprehensions. 

3.  Christ  was  glorified  in  his  resurrection. 

He  foretold,  that  he  must  suffer  death  at  Jerusalem  ;  but  on 
the  third  day  he  should  rise  again.  To  this  event  he  referred  his 
hearers  for  the  proof  of  his  mission  from  God,  and  of  the  truth 
of  his  doctrines.  Such  an  event  had  never  been  known.  Would 
an  impostor  have  risked  his  reputation  on  a  thing  so  strange  and 
improbable  ?  He  gave  previous  notice  of  the  event,  that  enemies 
and  unbelievers  might  gain  full  satisfaction  in  the  case.  Accord- 
ingly they  took  every  possible  precaution  to  prevent  fraud ;  and 
no  fraud  could  rationally  be  pretended.  Yet  the  body,  on  the 
third  day,  was  gone  from  the  tomb.  Where  was  it  ?  It  could  not 
be  removed  by  human  contrivance.  Jesus  actually  rose  at  the 
very  time  foretold.  His  resurrection  was  attended  with  an  earth- 
quake and  descent  of  angels,  which  would  naturally  awaken  atten- 
tion and  enquiry.  He  soon  appeared  to  those  who  had  known 
him  before,  and  who  could  not  have  mistaken  another  for  him. 
He  conversed  with  them,  ate  and  drank  in  their  presence,  suffer- 
ed them  to  touch  and  handle  him,  and  to  examine  the  wounds, 
which  he  received  on  the  cross  ;  and,  for  forty  days  together, 
gave  them  all  the  evidence  they  could  desire  of  his  real  resurrec- 
tion. Even  his  enemies  were  confounded.  They  knew,  that 
the  evidence  of  the  fact  must  be  convincing.  What  could  they 
do  ?  They  hired  the  guard  to  report,  that  his  disciples  stole  away 
the  body  in  the  night,  while  they  were  asleep.  How  incredible 
the  story  ? — It  supposes,  that  the  disciples,  though  greatly  intimi- 
dated by  their  master's  death,  now  at  once  acquired  boldness  to 
attempt  so  perilous  an  enterprize.  It  supposes  that  the  guard  all 
fell  asleep  at  once,  when  their  lives  depended  on  their  fidelity. 
It  supposes  that  a  massy  stone  was  removed,  the  grave  entered, 
the  body  carried  off  without  awakening  any  of  the  soldiers.  It 
supposes  that  they  well  knew  what  was  done,  when  they  were  all 
asleep. 

This  pitiful  evasion  is  a  confirmation  of  the  reality  of  his  re- 
surrection. Jesus  was  declared  to  be  the  Son  of  God  with  power 
by  his  resurrection  from  the  dead. 


50  SERMON  FIFTH. 

4.  Christ  was  glorified  in  his  ascension. 

He  foretold,  that  as  he  came  from  the  Father  to  suffer  for  man's 
redemption,  so  he  should  return  to  the  Father  to  receive  the  re- 
ward and  the  fruits  of  his  sufferings.  Of  the  time  and  place  of 
his  ascension  he  gave  previous  notice,  in  consequence  of  which, 
more  than  five  hundred  brethren  were  assembled  to  behold  the 
wonderful  and  affecting  scene,  and  to  receive  his  last  verbal  in- 
structions and  benedictions.  On  his  way  to  the  place  he  was  at- 
tended with  his  particular  disciples,  whom  he  instructed  in  their 
duty,  commissioned  to  preach  his  gospel  among  all  nations,  and 
encouraged  by  a  promise,  that  he  would  send  down  upon  them 
the  gifts  of  the  Holy  Spirit.  When  he  had  led  them  as  far  as 
Bethany,  the  appointed  place  of  the  ascension,  he  lifted  up  his 
hands  and  blessed  them  ;  and  while  he  was  blessing  them,  he 
was  pai'ted  from  them,  and  carried  up  into  heaven,  and  a  cloud 
received  him  out  of  their  sight.  As  they  stood  wondering  at  the 
scene,  there  appeared  angels  in  glorious  apparel,  who  said,  "  Why 
stand  ye  here  gazing  up  into  heaven  ?  This  same  Jesus,  who  is 
taken  up  from  you,  shall  so  come  in  like  manner,  as  ye  have  seen 
him  go  up  into  heaven."  On  this  they  returned  to  Jerusalem, 
and  gave  themselves  to  prayer. 

Soon  after  his  ascension,  he  bestowed  on  them  the  promised 
gifts  of  the  Spirit,  by  which  they  were  enabled  to  work  new  mir- 
acles, speak  with  divers  tongues,  and  preach  the  gospel  with  won- 
derful success.  Thus  he  demonstrated,  that  he  had  actually  as- 
cended to  his  kingdom,  was  made  head  over  all  things  to  the 
church,  would  fulfil  all  his  promises,  maintain  his  own  cause,  and 
support  his  faithful  ministers  to  the  end  of  the  world. 

That  he  actually  went  into  heaven,  the  disciples  knew  from  his 
previous  declaration — from  his  wonderful  resurrection — from  their 
own  sight,  as  far  as  it  could  follow  him — from  the  bright  cloud, 
the  excellent  glory,  which  visibly  received  him — from  the  testi- 
mony of  angels,  and  from  the  following  effusion  of  the  Spirit, 
which,  he  assured  them,  should  be  the  speedy  effect  of  his  return 
to  the  Father. 

We  have  evidence  of  this  glorious  event  from  the  testimony  of 
the  disciples,  and  from  the  manifest  accomplishment  of  the  prom- 


SERMON  FIFTH.  51 

ises  which  he  had  made  in  behalf  of  his  church.  We  see  the 
church  maintained — we  see  the  gospel  continued  in  the  world — 
we  see  the  preaching  of  this  gospel  accompanied  with  Divine  pow- 
er in  the  conversion  of  many  from  sin  to  God — we  see  the  oppo- 
sition, which  is  made  to  the  cause  of  Christ,  often  over-ruled  to 
its  furtherance  and  promotion. 

These  things,  so  perfectly  consonant  to  his  promises  and  pre- 
dictions, are  plain  evidences  that  he  reigns  on  high,  and  will  reign 
till  he  has  put  all  his  enemies  under  his  feet. 

This  leads  us  to  observe, 

5.  Christ  is  glorified  in  the  success  of  his  gospel. 

The  design,  on  which  Christ  came  into  the  world,  was  to  seek 
and  to  save  them  who  are  lost ;  to  call  sinners  to  repentance,  and 
bring  them  to  virtue  here,  and  glory  hereafter.  This  was  the  ob- 
ject of  his  ministry  when  he  was  on  earth.  This  is  still  the  great 
object  of  his  gospel,  since  he  has  ascended  to  heaven.  When 
his  gospel  is  received  among  men  with  faith  and  love,  and  pro- 
duces its  proper  effects  in  turning  them  to  newness  of  life,  then 
he  is  glorified;  he  sees  of  the  travail  of  his  soul,  and  is  satisfied. 
Of  such  he  says,  "  I  am  glorified  in  them." 

He  was  glorified  by  the  wonderful  success  of  his  gospel,  when 
it  was  preached  by  his  apostles.  They  went  forth  in  his  name 
proclaiming  the  news,  and  stating  the  terms  of  salvation  through 
him.  Many  believed  in  him  through  their  word.  By  their  min- 
istry the  gospel  spread  far  and  wide.  Wherever  it  went,  it  pro- 
duced a  surprizing  alteration  of  sentiments  and  manners.  The 
people  exchanged  the  worship  of  idols  for  the  worship  of  the  only 
true  God.  They  renounced  their  pagan  rites  and  forms  for  the 
simplicity  that  is  in  Christ.  They  abandoned  the  vices  in  which 
they  had  lived,  for  the  purity  of  manners  taught  by  the  gospel. 
The  superstitious  became  rational ;  the  immoral  became  virtuous ; 
the  vain  became  serious ;  the  proud  became  humble  ;  the  conten- 
tious became  peaceable  ;  the  passionate  became  meek  ;  the  dis- 
solute became  sober ;  the  selfish  became  benevolent.  They  who 
once  were  foolish  and  disobedient,  serving  divers  lusts  and  pleas- 
ures, after  the  gospel  appeared  among  them,  were  saved  by  the 
renewing  of  the   Holy  Ghost,  and  having  believed  in  God^  were 


52  SERMON  FIFTH. 

careful  to  maintain  good  works.  The  happy  effects  of  the  gospel 
shewed  it  to  be  excellent  and  important,  and  proved  that  it  pro- 
ceeded and  came  forth  from  God. 

Christ  is  glorified  in  every  one,  who,  at  any  time  and  place,  re- 
ceives, professes  and  obeys  his  gospel.  Such  an  one  is  an  instance 
of  the  power  of  the  word  to  mend  the  heart,  and  reform  the  life. 
He  is  a  living  witness,  that  there  is  a  Divine  power  attending  it. 
He  bears  testimony  to  its  truth  by  his  holy  profession  and  godly 
conversation.  He  contributes  to  its  success  among  others  by  the 
influence  of  his  good  example,  and  the  efficacy  of  his  fervent 
prayers. 

When  there  is  a  general  revival  of  the  power  of  religion  in 
any  part  of  the  christian  world ;  in  any  church  or  society,  where 
the  gospel  is  preached,  then  Christ  is  glorified  more  conspicu- 
ously. Then  his  church  increases  ;  converts  and  professors  are 
multiplied ;  truth  rises  and  stands  forth  with  boldness ;  good 
works  abound ;  error  is  confounded ;  vice  hides  its  guilty  head  ; 
true  christians  are  animated  ;  faithful  ministers  are  encouraged  ; 
heads  of  families  maintain  the  worship  of  God  in  their  houses ; 
the  young  enquire  what  they  must  do  to  be  saved ;  they  who  fear 
the  Lord  speak  often  ons  to  another,  and  by  their  mutual  influ- 
ence provoke  unto  love  and  good  works. 

Then  it  appears,  that  Christ  is  among  them  of  a  truth — that  he 
has  not  forsaken  his  church,  nor  withdrawn  his  Spirit  from  it — 
that  he  remembers  and  performs  his  holy  promise — that  the  gates 
of  hell  shall  not  prevail  against  it. 

Christ  will  be  more  eminently  and  extensively  glorified  in  a  fu- 
ture time,  when  his  gospel  shall  go  forth  with  power  among  all 
nations ;  when  the  ancient  Israel  shall  consider  and  turn  to  him ; 
wdien  the  fulness  of  the  Gentiles  shall  come  and  join  themselves 
to  his  church,  and  the  ends  of  the  earth  shall  see  his  salvation. 

How  happy  will  be  the  period,  when  the  world  will  be  one 
grand  community  of  saints  under  Jesus,  its  head;  when  his  laws 
shall  rule  all  nations,  and  his  doctrines  be  the  sanctions,  which 
give  efficacy  to  his  laws ;  when  wars  shall  cease  among  the  king- 
doms of  the  world,  and  controversies  among  christians  shall  be 
laid  aside,  and  all  shall  unite  in  one  common  cause,  the  promo- 


SERMON  FIFTH.  53 

tion  of  virtue,  peace  and  happiness.     For  such  a  period  we  are 
looking  and   praying.     The  Lord  hasten  the  time  of  its  coming. 

Finally.     Christ  will  he  glorified  in  the  judgment. 

To  him  is  committed  authority  to  judge  the  world.  The  day 
is  in  progress,  when  he  will  come  forth  to  execute  this  authority. 
He  will  come  in  his  glory,  and  all  the  holy  angels  with  him.  He 
will  seat  himself  on  his  throne  in  the  clouds  of  heaven.  Before 
him  shall  be  gathered  all  nations.  He  will  separate  the  wicked 
from  among  the  just,  and  render  to  all   according  to  their  works. 

He  will  then  be  glorified  in  the  saints  and  admired  in  all  them 
who  believe. 

On  that  great  day  the  happy  fruits  of  his  death  will  appear  in 
the  nations  of  them  who  are  saved.  The  value  of  his  atonement 
will  be  conspicuous  in  the  vast  multitudes  which  are  redeemed 
by  it.  These  will  unite  their  voices  in  songs  of  praise  to  him 
who  has  paid  such  a  price  for  their  redemption,  and  has  applied 
it  by  his  grace  to  their  immortal  souls.  They  will  admire  the 
glory,  in  which  he  appears — a  glory  of  which  they  had  little  con- 
ception when  they  dwelt  below.  They  will  admire  the  compas- 
sion and  love,  which  brought  him  down  from  his  glory  to  a  state 
of  mortality,  and  subjected  him  to  all  the  pains  and  indignities  of 
the  cross.  They  will  admire  his  grace  in  giving  them  the  gospel 
by  the  kind  disposals  of  his  providence,  and  in  making  it  effectual 
to  their  salvaiion  by  the  powerful  influences  of  his  Spirit.  They 
will  admire  the  grandeur  and  solemnity  of  the  judgment,  and  the 
equity  and  justice  with  which  it  is  administered.  They  will  ad- 
mire the  beauty  and  splendor  of  the  heavenly  temple,  and  the  or- 
der and  zeal  with  which  divine  worship  is  conducted.  They  will 
admire  the  benevolence  and  charity  with  which  happy  spirits  unite 
and  harmonize  with  one  another.  They  will  admire  the  glory 
of  the  new  raised  bodies,  which  are  fashioned  like  to  Christ's 
glorious  body.  They  will  admire  the  expansion,  enlargement  and 
fervor  which  they  feel  in  their  own  souls,  while  they  mingle  with 
their  fellow-saints  in  the  presence  of  their  Lord.  All  the  happi- 
ness which  they  possess  they  will  acknowledge  as  the  purchase 
of  their  Redeemer ;  and  they  will  admire  the  grace,  which  has 
condescended  to  make  the  purchase  and  to  bestow  it  on  creatures 


54  SERMON  FIFTH. 

so  unworthy.  When  they  receive  from  his  hand  the  crown  of 
glory,  they  will  cast  it  at  his  feet  in  thankful  admiration  of  the 
gift,  and  humble  confession  of  their  unworthiness  to  retain  it. 

Thus  Jesus  will  be  glorified  in  the  saints. 

He  will  be  glorified  also,  but  in  a  different  manner,  in  them 
that  perish.  It  will  then  appear,  "  that  their  damnation  is  just." 
They  will  feel  themselves  guilty  before  him  ;  and  their  guilt  will 
be  manifest  to  all.  Every  mouth  will  be  stopped  ;  every  plea 
will  be  silenced ;  every  excuse  will  be  refuted;  out  of  their  own 
mouths  they  will  be  judged.  When  the  final  sentence  is  passed, 
and  the  guilty  are  detruded  to  the  regions  of  darkness,  "  there 
will  be  heard  the  voice  of  much  people  in  heaven,  saying,  Alle- 
luia !  Salvation  and  glory  and  honor  and  power  to  the  Lord  our 
God,  for  true  and  righteous  are  his  judgments.  He  hath  judged 
them  who  did  corrupt  the  earth.  Again  they  will  say,  Alleluia ! 
and  the  smoke  of  the  infernal  torment  will  ascend  for  ever  and 
ever." 

The  illustration  which  we  have  made  of  our  subject  reminds 
us  of  our  high  obligation  to  glorify  Christ.  It  is  the  will  of  God, 
that  he  should  be  glorified.  God  has  glorified  him  already,  and 
will  glorify  him  again.  Let  us  give  him  the  glory  which  is  due 
from  us.  We  are  to  glorify  him  by  a  grateful  reception  and  sin- 
cere profession  of  his  gospel — by  a  repentance  of  all  our  sins,  by 
which  we  have  dishonored  his  name — by  fleeing  from  the  wrath, 
from  which  he  came  to  save  us,  and  laying  hold  on  the  hope 
which  he  has  set  before  us — by  a  humble  reliance  on  his  blood 
as  the  price  of  our  redemption — by  an  active  zeal  to  promote  the 
interest  of  his  religion,  extend  the  bounds  of  his  church,  and  in- 
crease the  number  of  his  subjects — by  a  steady  obedience  to  his 
gospel  and  a  visible  display  of  the  virtues  and  graces  which  it  in- 
culcates, and  by  a  faithful  attendance  on,  and  improvement  of  the 
ordinances  which  he  has  instituted  for  the  promotion  of  holiness 
in  our  hearts  and  lives. 

There  are  seasons  when  we  are  specially  called  to  give  honor 
to  Christ.  Such  a  season  is  before  us.  "  The  hour  is  now  come 
that  the  Son  of  man  should  be  glorified."  We  are  soon  to  see 
him  exhibited  before  our  eyes  in  the  holy  ordinance  of  the  sup- 


i 


SERMON  FIFTH.  55 

per.  The  design  of  this  is,  to  bring  him  to  our  remembrance, 
enliven  our  pious  affections  to  him,  and  confirm  our  faith  in  him. 
When  we  attend  on  it  in  this  manner,  we  glorify  him  in  our  hearts. 
When  our  lives  correspond  to  such  sentiments,  we  honor  him  be- 
fore men. 

Let  us  improve  the  hour  sequestered  for  this  solemnity  in  holy 
meditations  on  our  Redeemer,  and  in  humble  converse  with  him ; 
go  away  with  new  resolutions  of  obedience  to  his  gospel,  and  of 
conformity  to  his  example ;  and  in  our  future  walk  let  us  make  it 
manifest,  that  we  have  been  with  Jesus,  and  that  we  really  belong 
to  him.  Then  can  we  say,  that  he  is  glorified  in  us,  and  we  shall 
be  glorified  in  him. 


SERMON  VI. 


REMGIOUS    HOPE. 


PSALM  cxix.  116. 
Let  me  not  be  ashamed  of  my  hope. 

Hope  is  the  expectation  of  future  good.  The  great  object  of 
religious  hope  is  eternal  life.  This  comprises  all  the  good  which 
ean  be  desired  ;  yea,  more  than  can  be  conceived. 

Every  godly  man,  whatever  doubts  he  may  feel  of  his  present 
claim,  entertains  a  hope  of  his  final  admission  to  the  happiness  of 
the  heavenly  world.  The  apostle  says,  "  We  hope  for  eternal 
life,  which  God,  who  cannot  lie,  has  promised."  One  who  has 
no  such  hope,  either  disbelieves  a  future  state,  or  is  indifferent  to 
it,  or  despairs  of  obtaining  it.  And  unbelief,  indifference  and  de- 
spair are  all  inconsistent  with  religion.  The  good  man,  through 
the  influence  of  temptations,  bodily  infirmities,  speculative  errors, 
or  remaining  corruptions,  may  fall  into  great  doubts  and  perplex- 
ities, and  may  seem  to  himself  to  have  relinquished  his  hope  of 
salvation.  But  in  his  most  disconsolate  hours,  hope  still  works  in 
him.  His  fervent  prayers;  his  tenderness  of  conscience;  his 
abhorrence  of  evil ;  his  converse  with  God's  word ;  his  applica- 
tion to  pious  friends  for  their  counsels  and  intercessions,  are  man- 
ifest proofs,  that  hope  has  not  entirely  forsaken  him. 


SERMON  SIXTH.  57 

This  general  hope,  however,  is  not  peculiar  to  saints.  Sinners 
possess  it  in  some  degree.  They  hope,  as  well  as  desire,  to  die  the 
death  of  the  righteous,  even  when  they  dare  not  pretend  to  have 
already  attained  this  character.  But  the  operations  of  this  hope, 
in  the  good  christian,  and  in  the  careless  sinner,  are  widely  differ- 
ent. In  the  former  it  excites  to  vigilance  against  sin  and  tempta- 
tions ;  to  activity  and  diligence  in  duty,  and  to  improvements  in 
knowledge  and  holiness.  In  the  latter  it  emboldens  to  sin  ;  to  the 
neglect  of  the  means  of  religion,  and  to  delay  in  the  work  of  sal- 
vation. While  the  sinner  rests  in  an  indeterminate  expectation 
that  he  shall  be  happy  at  last,  the  humble  christian  searches  his 
heart,  proves  his  works,  and  gives  diligence  to  make  his  calling 
and  election  sure.  That  his  general  hope  of  salvation,  as  attain- 
able, may  not  make  him  ashamed,  he  labors  for  a  more  full  assur- 
ance, that  his  salvation  is  already  secured.  The  prayer  of  Da- 
vid is  often  in  the  heart  and  in  the  mouth  of  the  real  christian  : 
"  Let  me  not  be  ashamed  of  my  hope." 

A  hope  which  maketh  ashamed  is  formed  rashly  and  presump- 
tuously, without  sincerity  and  without  knowledge.  The  hope 
which  will  not  make  ashamed,  is  founded  in  the  promise  of  God, 
and  supported  by  a  conscious  compliance  with  the  terms  of  the 
promise. 

This  subject  I  shall  further  illustrate  by  shewing,  first,  the  ne- 
cessity of  a  deep  concern,  lest  Ave  be  ashamed  of  our  hope.  And, 
secondly,  the  way  in  which  we  may  obtain  a  hope,  that  will  not 
make  us  ashamed. 

I.  David  in  this  prayer  expresses  a  deep  concern,  lest  he  should 
be  ashamed  of  his  hope.  Hence  we  are  naturally  led  to  inquire, 
what  reasons  there  are  for  this  concern. 

1.  One  reason  is  the  vast  importance  of  the  object. 

If  our  solicitude  to  secure  an  object  should  be  proportionate 
to  its  value,  we  ought  to  exercise  the  greatest  diligence  in  relation 
to  our  final  salvation  ;  for  no  other  object — no  other  interest,  can 
justly  be  compared  with  this.  Were  the  object  in  view  only  a 
temporal  advantage,  none  would  blame  our  caution  not  to  be  de- 
ceived and  disappointed.  But  the  object  of  christian  hope  is 
more  important  than  all  the  riches  of  the  world.     It  is  a  salvation 


58  SERMON  SIXTH. 

purchased,  not  with  corruptible  things,  such  as  silver  and  gold, 
but  with  the  precious  blood  of  Jesus,  the  Son  of  God.  It  is  ful- 
ness of  joy  and  everlasting  pleasure.  It  is  an  inheritance  incor- 
ruptible, undefiled,  fading  not  away,  reserved  in  heaven  for  them, 
who  by  the  power  of  God  through  faith  are  prepared  for  it,  and 
kept  unto  it. 

The  enjoyments  of  this  world  are  suited  only  to  the  wants  of 
the  animal  nature.  The  enjoyments  of  heaven  are  adapted  to 
the  desires,  and  adequate  to  the  capacity  of  the  rational  and  im- 
mortal soul,  renewed  after  the  image  of  God.  The  world,  if  we 
possess  it,  is  uncertain  and  unsatisfying.  While  it  relieves  some 
wants,  it  creates  others ;  and  while  it  approaches  us  with  flatter- 
ing smiles,  it  is  preparing  a  stroke  to  wound  us.  Heaven  will  an- 
swer all  the  desires  of  the  spiritual  mind,  and  far  exceed  all  the 
hopes  that  can  previously  be  formed.  The  world  can  be  enjoyed 
only  while  this  short  and  precarious  life  remains.  The  enjoy- 
ments of  heaven  will  be  everlasting  and  always  increasing. 

This  happiness  stands  in  opposition,  not  to  the  loss  of  exis- 
tence, but  to  extreme  and  permanent  misery — misery  describ- 
ed in  scripture,  in  language  which  strikes  the  serious  mind  with 
horror. 

If  we  contemplate  the  different  states  of  good  and  bad  men  in 
the  future  world,  can  we  feel  indifferent  to  our  final  destination  ? 
Salvation,  considered  as  a  deliverance  from  extreme  and  endless 
misery  on  the  one  hand,  and  as  the  possession  of  complete  and 
eternal  happiness  on  the  other,  must  concern  us  infinitely  more 
than  every  other  interest  that  can  be  desired  or  imagined.  In 
some  proportion,  if  any  thing  can  be  in  proportion,  to  its  value, 
should  be  our  solicitude  and  diligence  to  secure  it,  and  our  con- 
cern and  vigilance  lest  we  form  and  entertain  those  fallacious 
hopes,  which  will  issue  in  disappointment  and  shame. 

2.  The  dcceitfulness  of  the  heart  is  another  reason  for  caution 
and  attention  in  this  most  important  business. 

"  The  heart  is  deceitful  above  all  things — who  can  know  it  ?" 
"  Who  can  understand  his  errors  ?"  "  He  that  trusteth  in  his  own 
heart  is  a  fool."  There  are  some,  "  who  feed  on  ashes,  and  whom 
a  deceived  heart  has   turned  aside."     There   are  some,   "  who 


SERMON  SIXTH. 


59 


seem  to  themselves  to  be  religious,  when  all  their  religion  is  vain, 
and  who  think  themselves  to  be  something,  when  they  are  noth- 
ing." 

This  deceitfulness  arises  from  the  corruption  of  the  natural 
principle  of  self-love.  By  nature  we  are  formed  to  love  ourselves, 
or  to  desire  and  seek  our  own  happiness.  This  self  love,  guided 
by  unblinded  reason,  would  direct  us  to  take  into  view  our  whole 
existence ;  to  look  forward  beyond  this  world  to  another,  and  to 
deny  ourselves  every  present  gratification,  which  is  inconsistent 
with  our  greater  happiness  in  future.  But  this  principle,  pervert- 
ed by  worldly  affections,  operates  in  a  different  manner.  It  con- 
sults present  satisfaction  at  the  expense  of  future  happiness.  For 
a  morsel  of  meat  it  will  sell  an  inheritance.  Hence  men  labor  to 
acquire  and  maintain  a  favorable  opinion  of  themselves.  They 
seldom  look  into  their  hearts,  or  review  their  lives.  If  at  any 
time,  awakened  by  adversity,  they  apply  themselves  to  the  work 
of  self-examination,  they  conduct  it  with  great  partiality.  They 
attend  chiefly  to  the  brighter  parts  of  their  character,  and,  as  far 
as  possible,  overlook  whatever  is  exceptionable.  If  their  con- 
sciences reprove  them  for  gross  faults  in  practice,  or  palpable  cor- 
ruptions in  temper,  they  are  studious  to  find,  and  forward  to  admit 
any  excuses,  which  will  pacify  their  minds,  and  preserve  their 
hopes.  They  treat  themselves  as  we  usually  treat  those  particular 
friends,  to  whose  interest  we  are  strongly  attached.  We  palliate 
their  faults,  magnify  their  virtues,  reject  ill  reports,  and  believe 
only  such  as  we  wish  to  be  true. 

Since  there  is  such  a  predilection  and  partiality  for  ourselves 
we  should  form  our  judgment  of  our  own  character  with  fear  and 
caution.  If  our  judgment  be  erroneous,  the  hope  grounded  on 
it,  will  ultimately  make  us  ashamed.  No  man  loves  to  think  him- 
self under  the  wrath  of  God,  and  exposed  to  the  misery  of  the 
world  to  come.  Rather  than  entertain  so  awful  an  apprehension, 
he  will  rest  on  a  slender  hope.  Convinced  that  he  is  a  sinner, 
he  sees  that  repentance,  or  punishment  is  the  alternative.  He 
dreads  the  latter,  and  is  averse  to  the  former.  He  therefore 
chooses  to  prevent  or  suppress  this  conviction,  and  to  enjoy  a 
more  favorable  opinion  of  himself.     It  concerns  us,  then,  to  form 


qq  SKKAION  SIXTH. 

our  hopes  on  fair  and  impartial  views,  and  in  all  our  self-exarav 
nations  to  exclude  the  blinding  influence  of  this  corrupt  self-love., 
Since  every  man  is  exposed  to  self-deception,  every  man,  who 
entertains  a  hope  of  salvation,  should  beware  lest  his  hope  make 
him  ashamed.  "  I  judge  not  mine  own  self,"  says  St.  Paul,  "  for 
though  I  know  nothing  of  myself,  yet  am  I  not  hereby  justified, 
for  he  who  judgeth  me  is  the  Lord." 

3.  Not  only  is  there  danger  of  a  false  hope,  but  some  have  actu- 
ally entertained  such  a  hope  to  their  own  confusion. 

There  is  "  the  hope  of  the  hypocrite,  which  will  fail,  when 
God  takes  away  his  soul."  Many,  whom  Christ  has  not  known, 
will  confidently  claim  admission  into  his  kingdom.  Let  every 
one,  therefore,  take  heed  lest  his  hope  deceive  him. 

No  man,  in  this  imperfect  state,  has  so  full  an  assurance  of  hope, 
but  that  there  may  be  still  occasion  to  examine  its  foundation. 
The  apostle  Paul  "  kept  under  his  body  to  bring  it  into  subjec- 
tion, lest  by  any  means,  when  he  had  preached  to  others,  he  him- 
self should  be  a  castaway."  He  recommends  it  as  a  duty  com- 
mon to  all  christians,  "  to  examine  themselves  whether  they  be 
in  the  faith  ;  and  to  fear,  lest  a  promise  being  left  them  of  enter- 
ing into  rest,  they  should  seem  to  come  short  of  it." 

There  may  be  too  much  confidence  even  in  good  men.  Pe- 
ter, too  little  acquainted  with  himself,  thought  too  highly  of  his 
own  fortitude.  When,  in  his  hearing,  Christ  warned  the  disci- 
ples, that  they  would  all  be  offended  because  of  him,  this  disciple 
replied,  "  Though  all  should  be  offended,  yet  will  not  I."  When 
Jesus  foretold  to  Peter  expressly,  that  he  would  soon  deny  him, 
he  answered  with  confidence  ;  "  Though  I  should  die  with  thee, 
I  will  not  deny  thee."  Yet,  in  a  few  hours,  while  his  master's  pre- 
monition and  his  own  resolution,  one  would  think,  must  be  fresh 
in  his  mind,  he  solemnly  and  repeatedly  denied  his  Lord,  on  a 
much  smaller  temptation  than  that,  of  which  he  had  just  before 
spoken  so  lightly.  Hence  Jesus,  after  his  resurrection,  put  to  him 
this  question  again  and  again,  "  Lovest  thou  me  ?"  Thus  intimat- 
ing, that  since  he  had  been  so  sadly  deceived  in  himself,  he  should 
ever  be  cautious,  how  he  trusted  his  own  heart. 


SERMON"  SIXTH.  ,51 

4.  A  false  confidence  in  this  world,  will  aggravate  the  misery  of 
the  next. 

The  troubles  of  the  present  life,  accompanied  with  the  disap- 
pointment of  high  expectation,  fall  on  us  with  accumulated  weight. 
In  like  manner  the  vain  hopes  of  presumptuous  hypocrites  will 
plunge  them  into  deeper  misery.  Thus  our  Saviour  has  warned 
us  ;  "  When  once  the  master  of  the  house  has  risen  up  and  shut 
to  the  door,  and  ye  begin  to  stand  without  and  to  knock  at  the 
door,  saying,  Lord,  Lord,  open  to  us  ;  and  he  shall  answer  and 
say  unto  you,  I  know  you  not  whence  ye  are  ;  then  shall  ye  be- 
gin to  say,  we  have  eaten  and  drunk  in  thy  presence,  and  thou 
hast  taught  in  our  streets.  But  he  shall  say,  I  tell  you,  I  know 
you  not ;  depart  from  me,  ye  workers  of  iniquity.  There  shall 
be  weeping  and  gnashing  of  teeth,  when  ye  shall  see  Abraham 
and  Isaac  and  Jacob  and  all  the  prophets  in  the  kingdom  of  God, 
and  you  yourselves  thrust  out."  The  hypocrite  may  derive  some 
present  comfort  from  his  false  hope  ;  but  this  temporary  comfort 
will  be  bitterness  m  the  end. 

5.  A  false  hope  obstructs  the  influence  of  the  gospel,  and  thus 
hinders  men's  salvation. 

The  hypocrite,  flattering  himself  that  he  is  safe  already,  repels 
the  convictions  of  his  conscience.  The  terrors  of  God's  word 
reach  not  his  heart,  because  it  is  guarded  by  a  confidence  in  his 
own  righteousness.  He  knows  not  that  he  is  poor  and  blind  and 
naked,  but  imagines  himself  to  be  full  and  in  need  of  nothing ; 
and  therefore  despises  the  counsel  of  Christ  to  receive  from  his 
hand  true  riches,  white  raiment  and  eye-salve.  His  false  confi- 
dence quiets  his  soul  in  his  guilty  state,  and  prevents  his  seeking 
pardon  by  repentance.  Well  may  he  be  ashamed  of  a  hope, 
which  not  only  fails  of  bringing  him  to  the  object,  but  proves  the 
very  cause  of  his  fatal  miscarriage.  How  carefully  should  we 
guard  against  a  hope  so  baleful  in  its  nature  and  tendency.  Many 
a  hypocrite  might  probably  have  escaped  destruction,  if  he  had 
only  been  willing  to  be  undeceived. 

6.  There  will  be  no  opportunity,  after  death,  to  correct  the  errors 
and  revoke  the  mischiefs  of  a  false  hope. 


62  SERMON  SIXTH. 

If  when  we  become  ashamed  of  our  hope,  we  could  establish 
a  better  one  in  its  place,  the  present  indulgence  of  it  would  be  far 
less  dangerous.  But  this  remedy  cannot  be  admitted.  This  is 
the  time,  the  only  time  to  make  our  calling  and  election  sure.  If 
inattentive  to  our  own  hearts,  we  live  on  our  delusions,  we  shall 
soon  be  ashamed  of  them ;  and  our  shame  will  continue  forever. 
Eternity  is  before  us.  In  a  few  days  we  must  begin  a  new  man- 
ner of  existence ;  and  this  will  be  determined,  not  by  our  previ- 
ous hope,  but  by  our  real  character.  God  will  judge  us,  not  by 
the  opinion  which  we  have  formed  of  ourselves,  but  by  the  works 
which  we  have  done  in  the  body.  Can  we  live  regardless  of  the 
nature  and  permanence  of  our  hope,  when  the  term  of  our  pro- 
bation is  so  short  and  uncertain,  and  the  issue  of  it  so  vastly  im- 
portant? "  Walk  circumspectly,  not  as  fools,  but  as  wise,  redeem- 
ing the  time,  because  the  days  are  evil."  Our  passage  is  critical — 
a  fall  tremendous.  Let  us  tread  with  caution.  Alas  !  where  are 
we  ?  Whither  are  we  going  ?  What  is  before  us  ?  We  are  like 
men  walking  on  a  plank  laid  across  a  gulf  ten  thousand  fathoms 
deep,  the  sight  of  which  would  almost  turn  the  brain,  and  die  pos- 
sibility of  a  fall  would  make  the  frame  to  tremble.  What  delirium 
has  seized  us,  that  we  tread  so  heedlessly  in  so  perilous  a  pas- 
sage ?  Well  may  we  adopt  the  Psalmist's  prayer ;  "  Uphold  us  ac- 
cording to  thy  word,  that  we  may  live :  Let  us  not  be  ashamed  of 
our  hope.  Hold  us  up,  and  we  shall  be  safe.  Order  our  steps 
by  thy  word." 

Such  is  the  importance  of  a  hope,  which  will  not  make  us 
ashamed.     We  proceed,' 

Secondly,  to  shew  how  such  a  hope  may  be  obtained. 

To  this  branch  of  our  subject  I  may  certainly  expect  your  at- 
tention. 

1.  You  must  gain  a  good  acquaintance  with  the  gospel ;  not 
only  be  persuaded  of  its  truth  in  general,  but  understand  the  na- 
ture of  that  religion  which  it  teaches,  the  way  of  salvation  which 
it  has  marked  out,  and  the  terms  on  which  it  has  promised  this 
inestimable  blessing.  Without  this  knowledge  your  hope  can  have 
no  basis. 


SERMON  SIXTH.  63 

In  the  gospel  you  find  that  salvation  is  purchased  by  the  blood 
of  a  divine  Saviour,  and,  through  his  atonement,  is  promised  to  all 
who  submit  to  the  terms  required.  These  terms  are  repentance 
toward  God,  and  faith  toward  the  Lord  Jesus  Christ.  These 
qualifications  are  wrought  in  the  soul  by  the  Spirit  of  God ;  and 
his  gracious  operations  you  are  to  seek  by  earnest  prayer  and  a 
diligent  attendance  on  instituted  means. 

A  hope  of  eternal  life  must  be  founded  on  the  promise  of  God, 
which  is  made,  not  in  consideration  of  the  worthiness  of  our  fu- 
ture works,  but  in  consideration  of  the  virtue  of  the  Redeemer's 
righteousness.  The  purchase  of  Christ  and  the  promise  of  God 
are  the  basis  on  which  our  hope  must  rest,  and  the  ground  on 
which  we  must  view  our  salvation  as  attainable.  But  then,  in  or- 
der to  a  good  hope  of  a  present  interest  in  this  salvation,  we  must 
be  able  to  discern  in  ourselves,  those  qualifications  to  which  this 
benefit  is  promised,  or  those  characters  which  the  gospel  makes 
evidential  of  a  title  to  this  blessing.  Though  the  promise  of  God 
gives  us  the  assurance  of  faith,  that  there  is  a  salvation  to  be  ob- 
tained; yet  nothing  can  give  us  the  assurance  of  hope,  that  this 
salvation  is  already  ours,  but  the  discernment  of  those  qualifica- 
tions, to  which  the  promise  is  made  ;  such  as  faith  in  Christ,  re- 
pentance of  sin,  a  new  creature,  a  heart  and  life  devoted  to  God 
in  the  love  and  practice  of  religion.     Therefore, 

2.  That  we  may  not  be  ashamed  of  our  hope,  we  must  heartily 
subject  ourselves  to  the  government  of  the  gospel.  We  must  have 
not  only  a  doctrinal  acquaintance  with  it,  but  such  a  sensible  per- 
suasion of  the  great  things  contained  in  it,  as  shall  give  them  a 
practical  influence — such  a  persuasion  as  shall  bring  us  to  renounce 
sin  and  the  world,  and  to  serve  God  in  newness  of  spirit  and  life. 
In  a  word,  we  must  find  ourselves  fashioned  into  the  temper  of  the 
gospel,  before  we  can  ascertain  our  claim  to  the  blessings  of  it. 

3.  That  we  may  maintain  this  hope,  we  must  live  in  the  exer- 
cise of  those  graces,  and  in  the  practice  of  those  duties,  which  the 
gospel  requires.  Whenever  we  grow  remiss  and  negligent  in  re- 
ligion, we  have  cause  to  call  in  question  the  sincerity  of  our  hearts 
and  the  soundness  of  our  hope.  Let  us  then  be  steadfast  and  im- 
moveable, always  abounding  in  the  work  of  the  Lord,  for  thus  we 


G4  SERMON  SIXTH. 

shall  know,  that  our  labour  is  not  in  vain  in  the  Lord.  Let  us  see. 
that  our  repentance  be  followed  with  carefulness  in  duty,  and  our 
faith  with  increasing  holiness,  and  that  our  new  obedience  be  con- 
stant, animated  and  unreserved,  guided  by  God's  word  as  its  rule, 
flowing  from  love  to  him  as  its  principle,  directed  to  his  glory  as 
its  end,  and  relying  on  the  blood  of  the  Redeemer  as  the  ground 
of  its  acceptance.  Thus  we  shall  have  peace  in  repenting  and 
joy  in  believing.  The  Apostle  says,  "  Our  rejoicing  is  this,  the 
testimony  of  our  conscience,  that  in  simplicity  and  godly  sinceri- 
ty, not  with  fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had 
our  conversation  in  the  world." 

4.  That  we  may  not  be  ashamed  of  our  hope,  we  must  aim  at 
religions  improvements. 

This  is  St.  Peter's  advice  ;  "  giving  all  diligence  add  to  your 
faith  virtue,"  and  all  the  graces  of  the  christian  character ;  "  for  if 
these  things  be  in  you  and  abound,  they  make  that  ye  shall  nei- 
ther be  barren,  nor  unfruitful  in  the  knowledge  of  Christ.  If  ye 
do  these  things,  ye  shall  never  fall ;  for  so  an  entrance  shall  be 
ministered  to  you  abundantly  into  the  kingdom  of  Christ." 

If  we  were  perfect  in  holiness,  we  should  need  no  other  evi- 
dence to  support  our  hope.  But  since  perfection  is  unattainable, 
growth  in  holiness  is  our  best  evidence.  Though  we  are  conscious 
of  great  deficiencies,  yet  if  we  find  that  we  are  making  some  ad- 
vances, that  we  more  and  more  subdue  our  unruly  passions,  im- 
prove in  our  love  to  God,  and  enlarge  our  charity  to  men,  conquer 
temptations  more  easily,  perform  duty  more  cheerfully,  and  govern 
ourselves  more  steadily,  we  shall  then  liave  no  cause  to  be  ashamed 
of  our  hope. 

5.  To  the  enjoyment  of  steady  hope  there  is  need  of  frequent 
and  intimate  converse  with  ourselves.  Without  this  we  cannot 
know  what  we  are,  nor  what  we  do;  whether  we  are  attempered 
or  opposed  to  the  gospel ;  whether  we  live  in  the  practice,  or  in 
the  neglect  of  duty  ;  whether  we  grow,  or  decline  in  grace.  Self- 
examination,  being  a  gospel  duty,  is  necessary  as  an  evidence  of 
religion  in  the  heart,  as  well  as  to  the  discernment  of  other  evi- 
dences.    The  habitual  neglect  of  it  indicates  such  an  indifference 


9BRM0N  SIXTH.  (55 

to  our  salvation,  and  such  a  disregard  to  the  divine  commands,  as  is 
inconsistent  with  a  religious  temper. 

Finally ;  Prayer  to  God  is  an  important  means  of  establishing 
our  hope.  The  Psalmist  prays;  "  Search  me,  O  God,  and  try 
my  heart ;  see  if  there  be  any  wicked  way  in  me,  and  lead  me 
in  the  way  everlasting." 

We  have  seen  the  importance  of  a  hope  which  will  not  make  us 
ashamed  ;  and  we  have  seen  by  what  means  we  may  make  this  at- 
tainment. 

Let  us  not  be  careless  and  indifferent  in  a  matter  of  such  seri- 
ous consequence.  No  attention — no  labor  can  be  too  great  for 
such  a  hope  as  has  been  described — a  hope  which  will  be  our 
support  in  adversity,  our  comfort  in  death,  our  joy  in  the  presence 
of  Christ  at  his  coming,  when  the  conscious  sinner  and  the  detect- 
ed hypocrite  will  tremble  and  be  dismayed.  Let  us  not  reckon 
our  lives  dear  to  us,  that  so  we  may  finish  our  course  with  joy. 
Let  us  never  indulge  those  flattering  imaginations,  nor  admit  those 
presumptuous  conclusions,  which  will  only  raise  the  soul  aloft,  that 
it  may  receive  a  more  terrible  downfall.  Let  us  search  our  hearts 
with  jealousy,  form  our  hopes  with  caution,  and  work  out  our  sal- 
vation with  fear  and  trembling.  Let  us  press  toward  perfection 
with  ardor,  discharge  our  duty  with  zeal,  resist  temptations  with 
firmness,  serve  God  with  faithfulness,  and  thus  give  diligence  to 
the  full  assurance  of  hope  to  the  end.  Animated  by  an  increasing 
hope  of  heaven,  let  us  pursue  the  object  with  warmth,  quicken 
our  motion  toward  it  daily,  as  it  draws  nearer  to  our  view,  till  at 
last  all  our  desires  and  pursuits  terminate  in  it,  all  our  hopes  are 
lost  in  enjoyment,  and  all  our  affections  are  swallowed  up  in  God. 


SERMON  VII. 


THE    NEW    HEART    A    DIVINE    WORK. 


EZEKIEL  xxxvi.  26. 

A  new  heart  will  I  give  you,  and  a  new  spirit  will  I  put  within  you ; 
and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and  I  will 
give  you  a  heart  of  flesh. 

At  the  time  when  Ezekiel  delivered  this  promise,  the  Jews 
were  under  the  yoke  of  the  Chaldean  monarch,  in  a  state  of  cap- 
tivity, which,  from  its  beginning,  continued  seventy  years.  Du- 
ring this  period,  though  by  their  impenitence  they  rendered  them- 
selves unworthy  of  God's  favorable  notice,  yet  he  mercifully  re- 
membered them,  and  inclined  the  heart  of  their  oppressor  to  al- 
low them  privileges,  which  he  denied  to  other  captives.  They 
still  enjoyed  the  ministry  of  their  prophets,  and  they  received  many 
comfortable  assurances  of  emancipation  from  their  bondage,  when 
the  set  time  to  favor  them  should  come. 

To  give  the  more  effectual  support  to  the  faith  and  hope  of 
good  men,  the  prophets,  in  their  sacred  lectures,  often  extended 
their  views  beyond  the  time  of  this  deliverance,  to  a  more  glori- 
ous day,  not  yet  arrived,  when  the  veil  shall  be  wholly  removed 
from  the  eyes  of  that  people,  and  their  hard  hearts  shall  be  soften- 
ed into  repentance  and  obedience.  The  promises  contained  in 
the  latter  part  of  the  chapter  where  our  text  is,  are  probably  of 


SERMON  SEVENTH.  67 

this  kind.  Though  they  had  a  primary  respect  to  the  deliverance 
of  the  Jews  from  Babylon,  and  to  the  meliorated  disposition  with 
which  they  returned  to  their  own  land,  yet  they  received  a  farther 
accomplishment  in  the  time  of  Christ  and  his  apostles,  when  ma- 
ny among  Jews,  as  well  as  Gentiles,  turned  to  the  Lord.  But 
their  entire  completion  is  referred  to  the  day  foretold  in  the 
eleventh  chapter  to  the  Romans,  "  When  the  deliverer  shall  come 
out  of  Zion,  and  turn  away  ungodliness  from  Jacob,  and  all  Israel 
shall  be  saved." 

The  blessings  promised  them  in  our  context  are  chiefly  of  a 
spiritual  nature ;  such  as  sanctification,  pardon,  a  new  heart,  a 
heart  of  flesh,  and  the  presence  of  the  Divine  Spirit.  To  these 
shall  be  added  peace,  safety,  plenty,  and  every  kind  of  temporal 
prosperity,  which  can  consist  with  a  happy  state  of  religion.  "  I 
will  take  you  from  among  the  heathen,"  saith  their  God,  "and  will 
gather  you  out  of  all  countries,  and  will  bring  you  unto  your  own 
land.  Then  will  I  sprinkle  clean  water  upon  you,  and  ye  shall  be 
clean.  A  new  heart  also  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you ;  and  I  will  take  away  the  stony  heart  out  of  your 
flesh,  and  I  will  give  you  a  heart  of  flesh.  And  I  will  put  my 
Spirit  within  you,  and  cause  you  to  walk  in  my  statutes." 

The  great  change  to  be  made  in  this  people,  when  they  should 
be  brought  into  favour  with  God,  is  expressed  by  a  nciv  heart  and 
a  new  spirit. 

We  will  consider  the  nature — the  importance — and  the  attaina~ 
bleness  of  this  change. 

I.  We  will  consider  the  nature  of  the  change. 

A  holy  temper  is  often,  in  scripture,  represented  under  this  char- 
acter. David  prays,  "  O  God,  create  in  me  a  clean  heart,  reneiv 
in  me  a  right  spirit."  We  are  taught  by  the  gospel,  that  "  we  must 
be  renewed  in  the  spirit  of  our  mind — must  put  on  the  new  man- 
become  new  creatures — walk  in  newness  of  life." 

This  newness  of  heart  is,  in  our  text,  opposed  to  former  filthi- 
ness  and  profaneness.  It  pre-supposes,  therefore,  a  depraved  and 
vitiated  state  of  mind,  as  what  renders  the  change  necessary ;  and 
it  imparts,  not  the  creation  of  new  mental  faculties,  but  the  intro- 
duction of  holy  tempers  and  dispositions.  Thus  it  is  described 
9 


68  SERMON  SEtENfTH. 

by  Saint  Paul ;  "We  were  sometimes  foolish  and  disobedient. 
Serving  divers  lusts  and  pleasures,  living  in  malice  and  envy,  hate- 
ful and  hating  one  another.  But  God  of  his  mercy  hath  saved  ua 
by  the  washing  of  regeneration,  and  the  renewing  of  the  Holy 
Ghost."  They,  who  are  renewed  in  the  spirit  of  their  minds, 
"  have  put  off  the  old  man,  which  is  corrupt  according  to  deceit- 
ful lusts,  and  have  put  on  the  new  man,  which,  after  God,  is  created 
in  righteousness  and  true  holiness." 

This  change  intends  something  more  than  an  external  reforma- 
tion. It  has  its  ground-work  in  the  heart.  There  may  be  an  ob- 
servable amendment  in  the  outward  behaviour,  while  the  inward 
temper  remains  the  same.  New  circumstances  may  produce 
a  great  alteration  in  the  manner  of  life,  when  there  is  no  habitual 
change  in  the  disposition  of  the  heart.  We  read  of  those,  "who 
in  their  trouble,  return  and  enquire  after  God ;  but  are  not  steadfast 
in  his  covenant,  because  their  hearts  are  not  right  with  him" — of 
those,  "  who  return,  but  not  to  the  most  High" — of  those,  "  who 
turn  to  the  Lord ;  but  feignedly,  not  with  their  whole  heart" — of 
those,  "  who  for  a  time  escape  the  pollutions  of  the  world,,  but  are 
again  entangled  therein  and  overcome." 

A  bare  restraint  on  the  vicious  inclinations,  or  a  partial,  or  tem- 
porary amendment  of  the  manners,  amounts  not  to  the  scriptural 
import  of  the  new  heart  and  the  new  spirit.  The  apostle  says, 
"  If  any  man  be  in  Christ  he  is  a  new  creature :  old  things  are  pas- 
sed away,  all  things  are  become  new." 

1.  This  new  heart  implies  some  new  views  and  apprehensions 
of  divine  things. 

Sinners  are  often  said  to  be  in  darkness,  either  on  account  of 
their  ignorance  of  the  great  truths  of  religion,  or  their  disregard 
and  inattention  to  them.  They  have  eyes  but  see  not,  and  they 
have  ears  but  hear  not.  Their  heart  is  waxed  gross,  so  that  the 
things  of  God  are  not  discerned  in  their  spiritual  nature,  nor  felt 
in  their  mighty  importance.  In  conversion,  the  eyes  of  their  un- 
derstanding are  opened — they  are  made  light  in  the  Lord  ;  not  by 
an  immediate  discovery  of  new  truths,  but  by  a  sensible  appre- 
hension of  truths  already  known. 


SERMON  SEVENTH,  Q§ 

When  one,  who  has  lived  in  gross  ignorance  of  religion,  becomes 
a  subject  of  conversion,  the  change  will  be  accompanied  and  fol- 
lowed with  new  accessions  of  knowledge.  This  was  the  case  ot 
those,  who,  in  the  apostles'  times,  were  converted  from  heathen- 
ism to  Christianity ;  and  may  still  be  the  case  of  many,  who  for 
want  of  a  proper  education,  or  through  their  own  negligence,  have 
lived  strangers  to  the  doctrines  of  the  gospel,  until  the  time  when 
God  began  a  good  work  in  them,  by  awakening  them  to  a  convic- 
tion of  their  guilt  and  an  apprehension  of  their  danger. 

This  enlightening,  however,  is  not  in  a  way  of  immediate  dis- 
covery, but  only  in  a  way  of  rational  improvement — not  by  a  new 
revelation,  but  by  a  proper  use  of  the  revelation  which  they  have. 

The  gospel  contains  all  things  which  we  need  to  know.  Many 
under  the  gospel,  through  their  own  carelessness,  remain  ignorant 
of  the  things  which  are  there  taught.  When  their  hearts  are 
awakened  to  a  sense  of  the  importance  of  religion,  they  attend 
with  diligence  on  the  means  of  knowledge,  and  make  easy  im- 
provement in  it.  They  will  know,  when  they  follow  on  to  know 
the  Lord. 

It  was  in  this  way  that  men,  in  the  apostolic  times,  were  en- 
lightened in  the  knowledge  of  the  truth.  Paul  was  sent  to  open 
the  eyes  of  the  Gentiles,  and  turn  them  from  darkness  to  light. 
Peter  was  sent  to  Cornelius  to  tell  him  words,  by  which  he  should 
be  saved.  Ananias  was  ordered  to  go  and  instruct  Paul  in  the 
things  which  the  Lord  would  have  him  to  do. 

It  may  be  hoped,  that  few,  educated  under  the  gospel,  are  igno- 
rant of  its  essential  doctrines  and  precepts.     At  least,  it  is  certain, 
men  may  have  knowledge  in  the  great  mysteries  of  religion,  with 
out  the  temper  of  it. 

When  such  as  these  become  the  subjects  of  conversion,  if  no 
addition  is  made  to  their  doctrinal  knowledge,  they  may  yet  be 
said  to  be  turned  from  darkness  to  light,  because  they  have  new 
apprehensions  of  the  things,  which  they  before  understood  and 
believed ;  they  consider  them  more  attentively,  discern  them  more 
clearly,  feel  them  more  sensibly,  and  are  influenced  by  theia 
more  powerfully. 

M 


70  SERMON  SEVENTH. 

2.  Though  the  new  heart  receives  no  addition  to  the  intellec- 
tual faculty,  yet  this  faculty  is  employed  in  a  new  manner. 

The  sinner,  by  false  reasoning,  often  perverts  the  doctrines  of 
religion  to  his  encouragement  in  sin,  or  to  the  excuse  of  his  mis- 
conduct. The  convert  enquires,  "  Lord,  what  wilt  thou  have  me 
to  do  ?"  He  prays,  ';  What  I  know  not,  teach  thou  me."  He 
searches  God's  word,  that  he  may  find  his  duty,  learn  the  truth, 
know  himself,  rectify  his  mistakes,  and  strengthen  his  good  reso- 
lutions. 

The  sinner  applies  his  reason  chiefly  to  the  purposes  of  the 
present  life.  The  convert  directs  his  intellectual  powers  to  the 
great  work  of  his  salvation.  He  has  a  new  object,  and  his 
thoughts  run  very  much  in  a  new  channel. 

3.  In  the  new  heart  there  is  a  sensibility  of  conscience — or 
habitual  tenderness  with  respect  to  duty,  and  a  watchful  fear  with 
respect  to  sin. 

The  sinner,  in  his  former  state  of  security  and  indolence,  felt 
little  remorse  for  his  transgressions,  and  little  concern  about  the 
consequences  of  them.  Conscience,  if  by  any  means  it  was 
awakened,  easily  sunk  down  again  to  its  wonted  rest  and  quiet- 
ness. It  seldom  reproved  him  for  his  sins,  or  warned  him  of  his 
danger.  It  overlooked  smaller  iniquities.  It  started  only  at  more 
gross  enormities,  and  these  it  palliated  and  excused.  Now  it  is 
afraid  of  sin  in  every  form,  and  in  its  remotest  appearance.  It 
trembles  at  God's  word,  and  stands  in  awe  of  his  judgments.  It 
is  quick  to  discern,  and  severe  to  condemn  iniquity.  It  dictates 
with  authority  and  commands  with  power. 

These  properties  of  the  new  heart  are  comprehended  in  the 
heart  of  flesh,  which  is  opposed  to  the  heart  of  stone. 

4.  In  the  new  heart  there  is  a  new  choice  and  intention. 

The  chief  end,  which  the  sinner  has  in  view,  is  temporal  con- 
venience, pleasure  and  interest.  The  convert  has  a  purpose  and 
design  superior  to  these.  His  governing  aim  is  to  obtain  the  ap- 
probation and  secure  the  favour  of  God.  He  looks  more  at  things 
future  and  unseen,  than  at  things  present  and  sensible. 

In  his  former  state,  he  chose  the  interests  of  the  world  for  his 
happiness,  the  customs  of  the  world  for  his  rule,  and  the  men  of 


SERMON  SEVENTH.  7j 

the  world  for  his  companions.  Now  he  chooses  God  for  his  por- 
tion, Jesus  Christ  for  his  Saviour,  the  Divine  Spirit  for  his  helper, 
the  word  of  God  for  his  guide,  heaven  for  his  home,  and  them 
who  fear  God  for  his  friends.  Once  his  enquiry  was,  "Who  will 
shew  me  any  good  ?"  Now  he  prays,  "  Lord  lift  up  the  light  of 
thy  countenance  upon  me." 

5.  His  affections  operate  in  a  new  manner,  and  with  regard  to 
different  objects. 

Worldly  things  were  once  the  great  objects  of  his  desires; 
now  he  intreats  God's  favour  with  his  whole  heart.  Nothing  used 
to  alarm  his  fears  like  poverty,  reproach,  or  adversity  :  now  he  is 
far  more  afraid  of  sin  and  the  Divine  displeasure.  Temporal  ca- 
lamities and  disappointments  formerly  awakened  the  most  painful 
anxiety :  but  his  own  sins  and  follies  are  now  his  greatest  trouble. 
Indignities  and  affronts  from  men  were  once  the  only  incentives  to 
anger :  but  now  his  indignation  turns  on  himself,  for  the  injuries 
he  has  done  to  God,  his  Saviour,  and  his  soul.  He  sees  reason 
to  be  displeased  with  none  so  much  as  himself,  because  he  has  suf- 
fered from  no  man's  sins  so  much  as  his  own.  Spiritual  things 
are  now  the  chief  springs  of  his  joy.  The  victories  which  he 
gains  over  sin  and  the  world,  the  hopes  of  a  heavenly  inheritance, 
and  the  foretastes  of  future  happiness,  give  him  more  satisfaction 
than  the  greatest  earthly  possessions. 

6.  He  who  is  renewed  in  the  spirit  of  his  mind,  walks  in  new- 
ness of  life. 

The  actual  turning  from  sin  to  holiness  will  be  more  or  less  ob- 
servable, according  to  the  manner  of  his  former  life.  If  he  has 
lived  in  the  open  indulgence  of  vice,  or  neglect  of  duty,  his  con- 
version will  be  visible.  If  he  has  lived  in  the  regular  performance 
of  external  duties,  the  alteration  will  be,  indeed,  less  remarkable ; 
but  still  it  will  be  real.  He  now  acts  from  new  principles,  with 
new  zeal,  with  growing  constancy,  and  with  respect  to  all  God's 
commandments. 

Having  illustrated  the  nature  of  the  change  expressed  by  a  new 
heart,  we  proceed, 

II.  To  consider  the  importance  of  it. 

This  is  supposed  in  the  solemn  manner,  in  which  it  is  promised  j 
"  A  new  heart  will  I  give  you,"  as  well  as  in  the  blessings  annex- 


fg  8ERM0X  SEVENTH. 

ed  to  it,  "  I  will  put  my  spirit  within  you — and  ye  shall  be  my 
people,  and  I  will  be  your  God." 

This  new  heart  is  the  recovery  of  our  nature  from  its  depravity 
and  corruption,  to  the  image  and  likeness  of  God  himself.  "  The 
new  man  is  created  after  God,  in  righteousness  and  true  holiness." 

It  prepares  and  disposes  us  to  honour  God,  and  promote  the 
happiness  of  mankind.  It  raises  us  above  those  low  and  unwor- 
thy ends,  which  govern  the  corrupt  and  vicious  part  of  the  world: 
It  qualifies  us  for  great  and  good  designs,  and  prompts  us  to  pur- 
sue them  with  constancy  and  zeal. 

It  is  a  great  security  against  temptations,  as  it  excludes  the  do- 
minion of  fleshly  lusts  which  war  against  the  soul,  and  admits  the 
stated  residence  of  the  Divine  Spirit,  who  dwells  with  the  humble 
and  contrite,  and  helps  their  infirmities.  Where  God  gives  a  neW 
heart,  there  he  puts  his  own  Spirit ;  and  where  the  spirit  of  the 
Lord  is,  there  is  liberty. 

This  renewal  of  the  heart  renders  us  objects  of  God's  approba- 
tion and  complacence.  He  is  of  purer  eyes  than  to  behold  evil ; 
but  he  takes  pleasure  in  them  who  fear  him,  and  his  countenance 
beholds  the  upright. 

The  subjects  of  this  spiritual  change  find  new  sources  of  pleas- 
ure and  enjoyment.  They  look  with  aversion  on  some,  and  with 
contempt  on  other  of  their  former  entertainments.  They  are  con- 
vinced, that  they  then  had  no  fruit  in  the  things,  whereof  they  are 
now  ashamed.  They  experience  joys,  which  strangers  intermed- 
dle not  with.  They  delight  in  communion  with  God — in  contem- 
plating his  perfections  and  works — in  meditating  on  his  great  and 
precious  promises,  and  the  wonders  of  redeeming  love — in  attend- 
ing on  his  worship  and  ordinances — and  in  anticipating,  by  hope, 
the  good  things  hidden  within  the  veil.  They  have  pleasure  in  the 
order  and  harmony  of  their  affections — in  the  practice  of  duty — in 
the  consciousness  of  their  sincerity,  and  in  the  peace  of  their  minds. 
"  Great  peace  have  they  who  love  God's  law,  and  nothing  shall  of- 
fend them." 

This  new  heart  is  a  necessary  qualification  for  heaven.  "  With- 
out holiness  no  man  shall  see  the  Lord."  A  man  under  the  do- 
minion of  an  impure  and  corrupt  heart,  has  no  relish  for  the  enter- 


SERMON  SEVENTH.  73 

tainments,  and  no  capacity  for  the  employments  of  the  world  of 
glory  and  love.  His  own  temper  subjects  him  to  misery,  in  what- 
ever place  he  may  be.  "  The  pure  in  heart,"  and  they  only, 
"  shall  see  God."  "  Into  his  presence  nothing  enters  that  defiles 
or  works  abomination."  Hence  our  Saviour  says,  "  Except  a  man 
be  born  again  he  cannot  see  the  kingdom  of  God." 

Great  and  important  then  is  the  change  under  consideration. 
But  great  as  it  is,  the  text  teaches  us, 

III.  That  it  is  attainable.  "  A  new  heart  will  I  give  you."  It 
follows  in  the  next  verse,  "  My  Spirit  will  I  put  within  you,  and 
©ause  you  to  walk  in  my  statutes." 

We  cannot  understand  this  as  an  absolute  promise,  that  all  the 
people  returning  from  Babylon  should  have  a  new  heart  put  with- 
in them  ;  for,  in  this  unqualified  sense,  the  promise  was  never  per- 
formed. Neither  are  we  to  suppose,  that  the  promise  was  of  such 
a  nature,  as  to  supersede  the  necessity  of  means  on  their  part,  for 
obtaining  this  new  heart.  For  what  is  here  promised  as  a  bles- 
sing, is  elsewhere  required  as  a  duty.  "  Cast  away  from  you  all 
your  transgressions,  and  make  you  a  new  heart  and  a  new  spirit, 
for  why  will  ye  die,  O  house  of  Israel .?  For  I  have  no  pleasure  in 
the  death  of  him  that  dieth ;  wherefore  turn  yourselves  and  live 
ye."  But  the  import  of  it  must  be,  that  God  would  grant  them 
such  external  means,  and  such  internal  influences,  as  were  proper, 
on  his  part,  to  be  given ;  and  that,  in  the  due  improvement  of,  and 
concurrence  with  these  means  and  influences,  they  should  have  a 
new  heart  and  a  new  spirit. 

This  is  God's  gift.  The  means  themselves,  the  opportunity  to 
enjoy  them,  the  excitement  to  apply  them,  the  success  which  at- 
tends them,  are  from  him.  But  still,  converts  are  said  to  make 
themselves  a  new  heart,  as  this  is  ordinarily  given  in  consequence 
of  their  applying  the  stated  means  of  grace,  and  improving  the 
common  influences  of  the  Spirit. 

Whatever  connection  there  is  between  the  endeavours  of  sin- 
ners and  their  conversion  to  holiness,  it  is  a  connection  founded, 
not  in  their  desert,  but  in  God's  abundant  grace.  And  those  con- 
victions of  sin,  apprehensions  of  the  importance  of  religion  and 
desires  of  a  new  heart,  which  excite  their  endeavors,  and  animate 


74  SERMON  SEVENTH. 

their  prayers,  arc  from  him,  from  whom  comes  every  good  gift. 
In  their  corrupt  and  depraved  state,  they  are  not  sufficient  to  think 
any  thing  as  of  themselves,  but  their  sufficiency  is  of  God.  But 
then,  it  should  be  thankfully  remembered,  that  where  God  sends 
his  word,  he  sends  his  Spirit  to  accompany  it ;  and  that  there  is 
an  influence  of  the  Spirit  common  to  those,  who  enjoy  the  word. 
When  the  gospel  is  called  a  ministration  of  the  Spirit,  and  the 
Spirit  is  said  to  be  ministered  in  the  hearing  of  faith — when  Christ 
is  said  to  stand  at  men's  door  and  knock,  that  they  may  hear  his 
voice  and  open  the  door — when  the  Spirit  is  said  to  strive  with  sin- 
ners, in  order  to  their  conversion — when  God  promises  the  people 
whom  he  has  taken  into  his  coveuant,  that  he  will  pour  his  Spirit 
on  their  seed  and  his  blessing  on  their  offspring,  and  that  his  Spirit 
which  is  upon  them,  and  his  words  which  he  has  put  in  their 
mouths,  shall  not  depart  from  them  nor  from  their  seed — when 
sinners  are  reproved  for  having  always  resisted  the  Holy  Ghost, 
and  for  having  rebelled  and  vexed  the  Spirit  of  God — when  men 
are  cautioned  not  to  grieve  and  quench  the  Spirit — when  they  who 
oppose  the  gospel  are  said  to  do  despite  to  the  Spirit ;  it  is  mani- 
festly supposed  and  implied,  that  there  is  a  common  and  promis- 
cuous agency  of  the  Spirit,  which  attends  the  publication  of  God's 
word,  and  which  is,  in  some  degree,  afforded  to  all  who  attend  on 
the  dispensation  of  the  word ;  and  that,  in  consequence  of  this 
agency,  of  which  they  are  the  subjects,  they  are  capable  of  such 
a  use  of  appointed  means,  as  may,  through  the  farther  work  of 
the  Spirit,  issue  in  their  real  conversion. 

It  is  often  asked,  Whether  the  unregenerate  can  do  any  thing  of 
themselves,  and  whether  any  thing  is  expected,  or  required  of 
them.  But  the  answer  is,  They  who  enjoy  the  gospel  are  not  left 
to  themselves. 

Suppose  a  man  under  the  power  of  vicious  propensities  and 
habits,  a  stranger  to  gospel  instructions  and  motives,  and  destitute 
of  all  divine  influence  ;  and  then  you  will  have  the  idea  of  a  sinner, 
properly  left  to  himself.  But  this  is  not  your  case.  You  have  the 
gospel ;  and  where  this  comes,  there  is  an  influence  of  the  Spirit 
which  attends  it.  You  have  been,  and,  it  may  be  hoped,  you  still 
are  the  subjects  of  its  influence.     With  these  means  and  excite- 


SERMON  SEVENTH.  75 

ments,  there  is  something  which  you  may  do.  You  are  not  to  con- 
found your  case  with  that  of  the  heathens.  "  God  has  given  you 
all  things  which  pertain  to  life  and  godliness,  through  the  knowl- 
edge of  him  who  has  called  you  to  glory  and  virtue."  Your  case 
is  different  from  theirs  "  who  are  without  Christ,  strangers  from 
the  covenants  of  promise,  having  no  hope  and  without  God  in  the 
world."  Whatever  kind,  or  degree  of  imbecility  you  may  think 
to  plead,  this  cannot  be  admitted  as  an  excuse,  when  you  are  as- 
sured, that  God  grants  his  Spirit  even  to  sinners ;  for  Christ  sent 
his  Spirit  to  convince  the  world  of  sin ;  and,  in  respect  of  his  awa- 
kening and  convincing  influences,  he  is  beforehand  with  you,  and 
anticipates  your  requests.  Jesus  knocks  at  your  door,  before  you 
invite  him  to  come  in.  He  stretches  out  his  hand  even  to  the  diso- 
bedient and  gainsaying. 

If  you  ask  then,  what  you  must  do  to  obtain  a  new  heart,  the 
answer  is,  Exercise  yourselves  in  serious  consideration.  Meditate 
on  the  purity  and  extent  of  God's  commands,  and  compare  your 
hearts  and  lives  with  them,  that  you  may  gain  a  knowledge  of  your 
sins.  Think  on  the  awful  issue  of  a  guilty  and  impenitent  life,  that 
you  may  apprehend  your  danger.  Contemplate  the  invitations 
and  promises  of  the  gospel,  that  you  may  see  the  hope  which  is 
^et  before  you.  Consideration  is  a  necessary  step  to  repentance. 
David  thought  on  his  ways,  and  turned  his  feet  unto  God's  testi- 
monies. It  is  God's  complaint  of  sinners,  that  they  do  not  con- 
sider.    It  is  his  command,  that  they  consider  their  ways. 

Apply  yourselves  to  the  means  of  knowledge ;  for  it  is  in  knowl- 
edge that  the  new  man  is  created.  He  is  begotten  by  the  word 
of  truth.  It  is  by  hearing  this  word,  that  faith  comes.  Paul  was 
sent  that  he  might  turn  men  from  darkness  to  light.  Cry  after 
knowledge ;  thus  shall  you  understand  the  fear  of  the  Lord. 

Abstain  from  every  thing  which  has  a  tendency  to  suppress  the 
honest  convictions  of  your  minds,  and  to  obstruct  the  gracious  in- 
fluences of  the  Divine  Spirit.  This  is  the  exhortation  of  the 
Prophet,  "  Cast  away  all  your  transgressions,  and  make  you  a 
new  heart."  Similar  is  the  advice  of  the  Apostle,  "  Lay  apart  all 
filthiness  and  superfluity  of  naughtiness,  and  receive  with  meek- 
ness the  engrafted  word,  which  is  able  to  save  your  souls." 
10 


7(3  SERMON  SEVENTff. 

Encourage  serious  sentiments  awakened  in  you,  pursue  the" 
good  resolutions  which  you  have  formed,  and  hold  fast  what  you 
have  received. 

Implore  the  grace  of  God  to  create  in  you  a  new  heart ;  for, 
after  the  promise  in  the  text,  he  expressly  declares,  "  I  will  for 
this  be  enquired  of  by  the  house  of  Israel  to  do  it  for  them." 

Say  not,  that  until  you  have  this  new  heart,  your  prayers  will 
be  vain.  God  has  said  no  such  thing.  He  says,  "  He  will  be  en- 
quired of."  He  who  hears  the  ravens  when  they  cry,  will  also 
hear  sinners,  when,  awakened  by  his  own  word  and  Spirit  to  a 
sense  of  their  danger,  they  call  on  him  in  the  use  of  appointed 
means,  to  put  a  new  spirit  within  them. 

Give  yourselves  up  to  God  through  Jesus  Christ.  Follow  the 
example  of  those,  whose  repentance  the  prophet  thus  describes  ; 
"  They  shall  go  weeping  and  mourning,  and  shall  seek  the  Lord 
their  God.  They  shall  ask  the  way  to  Zion  with  their  faces  thith- 
erward, and  shall  say,  come  and  let  us  join  ourselves  to  the  Lord 
in  a  perpetual  covenant,  that  shall  not  be  forgotten. 


SERMON  Y1II. 


SINNERS  CONTRADICTING    THEIR    PRAYERS. 


JEREMIAH  xxxvu.  3. 

And  Zedekiah  the  king  s>?nt  Jehucal  the  son  of  Shelemiah,  and 
Zephaniah  the  son  of  Maaseiah  the  priest,  to  the  prophet  Jere- 
miah, saying,  Pray  now  unto  the  Lord  our  God  for  us. 

Not  long  before  the  time  here  referred  to,  the  king  of  Baby- 
lon, who  had  brought  the  kingdom  of  Judah  under  his  power,  ap- 
pointed Zedekiah  to  be  "king  or  viceroy  of  the  country. 

He  swore  allegiance  to  the  king  of  Babylon,  and  bound  him- 
self to  pay  him  a  certain  tribute.  But  afterward,  with  an  inten- 
tion to  throw  off  the  yoke,  he  made  a  treaty  with  the  king  of 
Egypt,  who  agreed  to  send  an  army  for  his  support.  On  this  en- 
couragement, Zedekiah  revolted  from  the  king  of  Babylon,  who, 
to  reduce  him,  came  and  besieged  Jerusalem.  On  hearing  of  the 
approach  of  the  Egyptian  army,  he  raised  the  siege,  marched 
against  the  Egyptians,  defeated  them,  and  then  renewed  tJ^siege 
which  issued  in  the  reduction  of  the  city,  and  the  capture  of  the 
king,  and  all  the  people  who  were  with  him. 

Jeremiah  had  been  a  faithful  reprover  and  monitor.  But  it  is 
observed,  in  the  words  preceding  the  text,  that  neither  the  king, 
nor  his  servants,  nor  the  people  of  the  land  hearkened  to  the 


78  (SERMON  EIGHTH- 

words  of  the  Lord,  which  he  spake  by  the  prophet  Jeremiah.  In 
this  time  of  distress  however,  he  sent  messengers  to  the  prophet, 
requesting  his  prayers.     He  said,  "  Pray  now  to  the  Lord  for  us." 

There  were  many  idolatrous  prophets  in  Jerusalem,  who  had 
promised  the  people  deliverance  from  their  enemies,  and  had 
raised  a  clamor  against  Jeremiah  for  his  faithful  warnings.  Why 
did  not  the  king  send  to  them,  and  ask  their  prayers? — The  truth 
is,  he  had  no  confidence  in  them  now.  He  saw  that  their  predic- 
tions had  failed  ;  that  they  had  only  flattered  the  people  with  false 
promises,  and  deceived  them  with  lying  words :  and  he  applied 
to  Jeremiah,  who  had  spoken  with  honest  plainness,  and  whose 
words  were  now  verified.  He  hoped  that  the  prayers  of  such  a 
righteous  man  would  avail  much.  He  saw  no  help  but  in  God, 
and  no  intercessor  so  good  as  a  prophet  of  God. 

There  was  a  time,  when  Jeremiah  was  taken  up  as  a  traitor — 
denounced  as  an  enemy  to  his  country — imprisoned — thrown  into 
a  dungeon,  and  there  confined  till  he  was  half  dead  ;  and  all  this 
for  no  other  cause,  than  his  fidelity  in  his  office,  good  will  to  his 
country,  and  prudent  advice  to  the  rulers  of  the  people.  But  at 
this  time,  when  the  city  was  besieged,  his  prayers  were  solicited 
by  the  king  and  his  servants,  as  what,  they  hoped,  might  save 
them  and  their  country  in  so  dangerous  a  crisis. 

We  see  the  inconsistency  of  these  wicked  men,  and  we  con- 
demn it.  It  may  be  proper  to  inquire,  whether  there  be  not  the 
same  inconsistency  in  others,  or  even  in  ourselves. 

1.  They  persecuted  a  good  prophet  while  they  thought  them- 
selves safe  ;  and  sought  his  prayers  when  they  found  themselves 
in  danger. 

There  is  in  most  men  an  inward  conviction  of  the  truth  and 
importance  of  religion.  If  the  men  of  the  world  ridicule  the  strict 
piety,  and  resent  the  just  reproofs  of  the  friends  of  religion — if 
they  endeavor  to  blast  their  reputation  and  destroy  their  influence ; 
still,  in  their  sober  judgment,  they  esteem  these  as  the  excellent 
of  the  earth,  and  place  much  more  confidence  in  them,  than  in 
men  like  themselves.  These  are  the  men  whose  advice  they  ask 
in  cases  of  difficulty,  to  whose  justice  they  apply  for  redress  of 
injuries,  and  whose  prayers  they  solicit  in  seasons  of  distress.     If 


SERMON  EIGHTH.  79 

to  serve  a  party  design,  they  wish  to  promote  unprincipled  men 
to  places  of  public  trust,  yet  they  will  not  commit  their  private 
interests  into  such  men's  hands.  They  will  often  cavil  at  religion 
and  slander  the  professors  of  it,  that  they  may  keep  themselves  in 
countenance.  But  in  their  conscience  they  cannot  but  revere  re- 
ligion and  honor  the  professors  of  it  as  wise  in  their  choice. 
Herod  feared  John  the  Baptist,  viewing  him  as  a  just  man ;  yet 
because  John  opposed  and  reproved  his  vices,  he  gave  orders  to 
take  off  his  head. 

Sinners,  in  the  day  of  prosperity,  may  wish  to  believe  that  re- 
ligion is  all  a  fable,  that  its  friends  are  fools  and  its  professors 
hypocrites.  But  whenever  they  are  awakened  by  distress,  or  the 
approach  of  death,  they  wish  to  fly  to  religion  for  protection,  and 
to  take  a  share  in  its  hopes  and  comforts.  When  they  can  live 
no  longer,  they,  like  Joab,  run  to  the  altar,  lay  hold  on  its  horns 
and  resolve  to  die  there." 

But  let  the  contemners  of  religion  consider,  that  in  order  to  se- 
cure its  comforts  in  the  day  of  trouble,  they  must  embrace  its 
doctrines  and  obey  its  precepts  in  their  more  prosperous  days. 
Let  them  attend  to  the  divine  warning  ;  "Behold,  ye  despisers 
and  wonder  and  perish ;  for  I  work  a  work  in  your  days,  which 
ye  will  not  believe  though  one  declare  it  to  you."  [{  they  reject 
God's  salvation  in  the  time  of  his  patience,  "  will  he  hear  their 
cry  when  trouble  comes  ?"  "  I  have  called,"  says  Wisdom,  "  and 
they  refused ;  I  have  stretched  out  my  hand,  and  they  have  not 
regarded ;  therefore  I  will  laugh  at  their  calamity,  I  will  mock 
when  their  fear  cometh.  Then  shall  they  call  on  me,  and  I  will 
not  answer ;  they  shall  seek  me  and  shall  not  find  me,  because 
they  hated  knowledge,  and  did  not  choose  the  fear  of  the  Lord." 

2.  Zedekiah  and  his  attendants  in  the  day  of  their  trouble, 
asked  the  prophet's  prayers ;  but  we  find  not  that  they  gave  them- 
selves to  prayer. 

Are  there  not  many,  who  are  guilty  of  the  same  inconsistency  ? 
They  live  unmindful  of  God's  presence,  and  insensible  of  their 
dependence  on  him.  But  in  the  day  of  affliction,  they  ask  the 
prayers  of  their  pious  friends. 


§q  SERMON  EIGHTH. 

Most  people,  if  they  are  dangerously  sick,  choose  to  have  & 
visit  from  their  minister.  When  he  comes,  they  request  him  to 
pray  with  them.  They  expect  that  he  will  pray  for  the  restora- 
tion of  their  health,  for  the  pardon  of  their  sins,  for  the  grace  of 
the  Divine  Spirit  to  sanctify  their  souls,  for  the  consolation  of  their 
anxious  friends,  and  for  such  mercies  as  are  adapted  to  the  state 
of  the  family ;  and  on  this  occasion  they  will  require  the  attend- 
ance of  the  household.  If  they  are  in  a  capacity  for  conversation, 
they  will  desire  his  advice.  When  he  retires,  they  will  ask  him 
to  continue  his  prayers  and  repeat  his  visits.  If  he  should  not 
visit  them  at  their  request,  and  perhaps  without  their  request,  or 
should  decline  to  pray  with  them  and  the  family  when  he  came, 
they  would  think  he  much  neglected  his  duty,  and  was  too  unfeel- 
ing to  the  distresses  of  his  flock.  If  their  disorder  should  appear 
very  threatening,  they  would  ask  the  prayers  of  the  assembly  on 
the  Lord's  day,  in  hope,  that  the  prayers  of  many  will  avail. 

But  perhaps  among  those  who  desire  prayers  on  such  occasions, 
there  are  some,  who  have  rarely  prayed  in  their  families  or  in 
their  closets,  and  who,  if  they  should  recover,  will  neglect  prayer 
in  future,  as  they  have  done  hefore.  Now  I  would  ask  such 
persons,  what  benefit  they  expect  from  other  people's  prayers, 
when  they  offer  none  of  their  own.  By  asking  prayers  you  pro- 
fess to  think  them  important.  If  you  think  them  important,  why 
do  you  not  offer  some  for  yourselves  ?  It  is  as  much  your  duty  to 
pray,  as  it  is  the  duty  of  others.  You  are  as  much  bound  to  pray 
for  yourselves,  as  your  neighbors  can  be  to  pray  for  you.  If  you 
would  censure  a  minister,  a  professor,  or  a  church,  who  should  de- 
cline to  perform  this  charitable  office,  why  do  you  not  condemn 
yourselves,  for  neglecting  a  personal  duty  ?  Or  do  you  imagine, 
that  prayer  is  necessary  only  when  you  are  sick  ?  If  it  be  neces- 
sary then,  why  not  at  other  times  ?  Is  this  the  only  case  in  which 
you  are  dependent  on  God,  or  in  which  God  will  hear  you  ?  You 
are  dependent  at  all  times,  and  therefore  you  ought  to  "  pray  al- 
ways with  all  prayer  and  supplication  in  the  spirit,  and  watch 
thereunto  with  all  perseverance." 

We  pray  for  men's  recovery  from  sickness,  that  they  may  live  to 
God's  glory.     Ought  you  not  then  to  live  to  his  glory  before  you 


SERMON  EIGHTH.  qj 

are  sick,  and  to  seek  his  grace,  that  you  may  live  to  his  glory  ? 
We  pray,  that  the  sick  may  have  a  further  space  of  repentance 
and  preparation  for  death.  Ought  you  not  then  to  repent  and 
prepare  for  death,  while  you  have  a  space  allowed  you  ?  If  prayer 
is  of  any  use  in  the  work  of  preparation  for  death,  it  is  as  much 
a  duty  in  health  as  in  sickness. 

3.  Zedekiah  asked  the  prophet's  prayers,  but  heard  not  his 
words. 

There  are  many  like  him.  They  seldom  visit  the  house  of 
God  to  join  in  its  sacred  solemnities.  If  you  ask  them  the  cause 
of  their  neglect,  they  will  probably  give  you  a  careless  and  eva- 
sive answer.  "  It  is  not  convenient  for  us  to  attend  at  the  place 
of  worship — we  live  remote — we  have  been  wearied  with  the  la- 
bours of  the  week — we  can  read  good  books  at  home — we  can 
pray  for  ourselves." 

If  there  should  be  a  death  in  the  family — if  a  child  should  be 
removed  from  its  parents,  or  a  parent  from  his  children — if  a  man 
should  lose  his  wife,  or  a  woman  her  husband,  there  would  prob- 
ably be,  on  the  next  sabbath,  a  general  attendance  of  the  surviv- 
ing members  of  the  family,  and  prayers  would  be  requested  for 
them  all,  that  the  affliction  might  be  made  subservient  to  their 
spiritual  good.  But  perhaps  you  will  rarely  see  them  in  the  sanc- 
tuary again,  till  another  family  affliction  calls  them  there.  Why 
are  not  such  persons  as  inconsistent  with  themselves,  as  was  the 
king  of  Judah,  who  asked  the  prophet's  prayers,  but  would  not 
hear  his  words  ? 

If  I  knew  there  were  any  such  now  present,  I  would  take  the 
liberty  thus  to  argue  with  them. 

If  it  is  the  duty  of  the  church  to  pray  for  you  in  affliction,  why 
is  it  not  your  duty  to  pray  for  others  in  a  similar  case  ?  Your 
neighbors  are  liable  to  affliction  as  well  as  you.  But  if  you  sel- 
dom come  to  God's  house,  you  will  seldom  have  an  opportunity 
to  join  in  the  prayers  of  the  church  for  your  afflicted  neighbors. 
Do  you  think,  that  you  are  the  only  persons  who  should  be  re* 
membered  in  the  day  of  adversity  ?  If  all  should  neglect  the  wor- 
ship of  God,  as  you  do,  where  would  be  the  assembly  who  could 
pray  for  you,  or  for  any  body  else  ?    By  asking  prayers  you  sig- 


82  SERMON  EIGHTH. 

nify,  that  public  prayers  are  important ;  by  neglecting  stated  wor- 
ship you  signify,  that  they  are  of  no  importance. 

When  we  pray  for  the  afflicted,  what  do  you  expect  will  be  the 
substance  of  our  prayers  ?  You  expect  we  shall  pray,  that  their 
affliction  may  be  sanctified.  This  is  the  common  phrase.  And 
what  is  it  for  an  affliction  to  be  sanctified  ?  It  is  then  sanctified  to 
them,  when  it  is  the  means  of  sanctifying  them,  and  making  their 
hearts  better.  But  will  your  affliction  sanctify  you,  or  make  you 
better,  while  you  live  in  the  careless  neglect  of  a  plain  institution 
of  God — an  institution  which  was  designed  to  be  the  means  of 
religious  instruction  and  improvement  ?  And  what  consistency  is 
there  in  you,  more  than  in  the  nobles  of  Judah,  when  they  sent 
to  desire  the  prayers  of  the  prophet  ? 

Think  not  that  we  disapprove  of  desiring  publick  prayers  in 
times  of  family  affliction.  This  is  very  proper;  and  it  is  also 
proper  that  the  family  should  attend  the  publick  devotions  at  the 
time  when  prayers  for  them  are  offered.  But  then  it  is  desirable 
that  they  should  be  consistent  with  themselves,  and  should  at- 
tend at  other  times  as  well  as  this.  Otherwise  there  is  too  much 
the  appearance  of  formality,  and  of  a  mere  conformity  to  custom, 
and  too  great  a  resemblance  of  the  hypocrisy  of  the  men  of  Ju- 
dah, who,  in  their  trouble,  sent  to  Jeremiah,  saying,  pray  now  to- 
the  Lord  for  us,  and  yet  hearkened  not  to  the  words  which  the 
Lord  spake  by  the  prophet.  They  wished  for  his  prayers,  but 
would  not  hear  his  sermons. 

4.  There  is  a  like  inconsistency  in  those,  who  contradict  their 
prayers  by  a  wicked  life. 

The  prophet  speaks  of  some,  "  who  seek  God  daily,  and  yet 
multiply  their  transgressions — who  spread  forth  their  hands  and 
make  many  prayers,  when  their  hands  are  defiled  with  blood. " 
"  Draw  nigh  to  God,"  says  the  Apostle,  "and  he  will  draw  nigh 
to  you."  But  how  shall  we  draw  nigh  to  him  ?  He  adds,  "  Cleanse 
your  hands,  ye  sinners ;  purify  your  hearts,  ye  double  minded. 
Be  afflicted  and  mourn  and  weep."  "  If  we  regard  iniquity  in 
our  hearts,  the  Lord  will  not  hear  us."  We  cannot  be  said  to 
draw  near  to  God,  as  long  as  we  retain  our  known  iniquities,  and 
refuse  to  renounce  them.     Vain  was  the  request,  which  the  Jews 


SERMON  EIGHTH'. 


8t 


sent  to  the  prophet  for  an  interest  in  his  prayers,  while  they  dis- 
regarded his  exhortations  to  repentance  of  sin  and  amendment  ot 
life.  It  was  their  wickedness  which  had  brought  them  into  trouble, 
and  which  threatened  their  destruction.     Their  deliverance  de- 
pended on  the  mercy  of  God.    This  they  were  to  seek  by  prayer. 
Their  prayer  was  to  be  accompanied  with  repentance.     They 
were  to  pray  for  grace  to  mend  their  hearts  and  reform  their  lives, 
as  well  as  for  mercy  to  pardon  their  sins  and  avert  their  dangers. 
It  was  doubtless  proper,  that  they  should  ask  the  prophet  to  pray 
for  them.     But  if  they  resolved  still  to  pursue  their  past  course  of 
life,  there  was  no  sincerity  in  their  application,  nor  would  his 
prayers  avail  to  their  deliverance.     This  was  God's  message  to 
them  by  Isaiah,  "  When  ye   spread  forth  your  hands  and  make 
many  prayers,  I  will  hide  mine  eyes,  and  will  not  hear  you,  for 
your  hands  are  full  of  blood.     Wash   ye,  make  you  clean,  put 
away  the  evil  of  your  doings,  cease  to  do  evil,  learn  to  do  well." 
Then  "  though  your  sins  be  as  scarlet  they  shall  be  white  as  snow, 
and  though  they  be  red  like  crimson  they  shall  be  as  wool." 

5.  We  are  inconsistent  with  ourselves,  when  we  pray  for  divine 
favours,  and  neglect  the  proper  means  to  obtain  them. 

As  we  are  dependent  on  God  for  every  thing  which  we  need, 
prayer  must  be  a  reasonable  service  ;  for  what  can  be  more  rea- 
sonable, than  that  we  should  seek  all  good  from  him,  from  whom 
all  good  comes  ?  But  as  God  requires  of  us  particular  duties,  as 
means  of  obtaining  the  blessings  which  we  desire,  so  there  is  the 
same  reason  why  we  should  attend  to  these  duties,  as  why  we 
should  pray.  In  common  life  we  see  this  connexion,  and  we  act; 
accordingly.  No  man,  if  his  house  were  on  fire,  would  expect 
to  extinguish  the  fire  by  prayer,  without  the  application  of  water. 
We  are  to  pray,  that  God  would  give  us,  day  by  day,  our  daily 
bread.  But  who  expects  to  obtain  his  daily  bread  by  prayer  alone, 
without  the  labours  of  industry  ?  Prayer  will  not  plow  one's  field 
nor  fence  it,  nor  reap  the  grain  nor  thresh  it.  But  prayer  may 
procure  him  strength  to  labour,  and  a  blessing  to  accompany  and 
succeed  his  prudent  industry.  When  the  Israelites,  in  their  flight 
from  Egypt,  found  themselves  pressed  in  their  rear  by  the  Egyp- 
tians, just  as  their  front  had  reached  the  Red  Sea,  they  cried 
11 


54  SEliMON  EIGHTH 

to  the  Lord  in  despair,  and  murmured  at  Moses  for  bringing  them 
into  such  perplexity.  But  this  was  no  time  to  delay.  God  said 
to  Moses,  "  Wherefore  criest  thou  unto  me  ?  Speak  to  the  people, 
that  they  go  forward."  Prayer  on  this  occasion  was  proper,  if  it 
were  made  in  faith  and  humility,  and  by  secret  ejaculations  from 
individual  hearts.  But  prayer  was  not  to  retard  their  march,  for 
their  enemies  were  upon  them,  and  they  must  go  forward  trusting 
in  the  power  and  promise  of  God  for  their  deliverance. 

In  religious,  as  well  as  secular  life,  there  must  be  a  concurrence 
of  prayers  and  means.  We  must  do  what  is  appointed  for  us  to 
do,  and  humbly  look  to  God  for  success.  To  trust  in  our  own 
works  without  regard  to  God,  is  impiety.  To  trust  in  our  prayers 
without  attention  to  other  duties,  is  mockery.  "  Trust  in  the  Lord 
and  do  good,  and  verily  thou  shalt  be  fed."  Seek  for  eternal  life, 
by  a  patient  continuance  in  well  doing,  and  surely  thou  shalt  ob- 
tain it.  "  Seek  the  Lord  while  he  may  be  found,  and  call  upon 
lihn  while  he  is  near.  But  what  is  it  to  seek  the  Lord  and  call 
upon  him  ?  This  is  immediately  explained,  "  Let  the  wicked  for- 
sake his  way,  and  the  unrighteous  man  his  thoughts,  and  let  him 
return  to  the  Lord,  and  he  will  have  mercy  on  him,  and  to  our 
God,  for  he  will  abundantly  pardon." 

You  desire  the  pardon  of  your  sins  and  the  salvation  of  your 
souls.  They  are  God's  gifts;  go  seek  them  of  him.  But  how? 
In  the  way  in  which  God  bestows  them.  Seek  them  by  faith  in 
Ins  promise,  by  repentance  of  sin,  by  amendment  of  life.  Seek 
them  by  prayer  ;  but  let  your  prayer  be  accompanied  with  a  reso- 
lution against  all  sin,  and  with  a  desire  of  God's  grace,  that  you 
may  carry  this  resolution  into  effect.  Otherwise  your  prayer  is 
vain. 

You  desire  the  spirit  of  grace  to  work  in  you  repentance  toward 
God,  and  faith  toward  the  Lord  Jesus.  God  gives  the  spirit  to 
them  who  ask  him.  Go  then  and  seek  the  spirit.  But  if  you 
seek  the  Spirit,  take  care  that  you  do  not  oppose  and  resist  it.  If, 
when  you  ask  the  Spirit,  you  suppress  the  convictions  awakened 
in  you,  indulge  the  lust  of  the  flesh,  and  walk  according  to  the 
course  of  the  world,  you  contradict  your  prayers. 


SERMON  EIGHTH.  89 

You  lament  the  temptations  which  frequently  assault,  and  some- 
times overcome  you  ;  and  you  pray  to  he  delivered  from  them,  or 
strengthened  against  them.  "Lead  us  not  into  temptation,  but 
deliver  us  from  evil,"  is  a  reasonable  and  important  petition.  But 
remember,  watchfulness  must  accompany  your  prayer.  They 
must  go  hand  in  hand.  "Watch  and  pray,  lest  ye  enter  into 
temptation."  If,  when  you  have  made  your  prayer,  you  trust  in 
this  for  security,  and  take  no  precaution  to  escape,  and  call  up  no 
resolution  to  repel  the  temptations  to  which  you  are  exposed  ;  if 
you  immediately  run  into  the  company,  where  you  have  always 
been  ensnared,  and  indulge  those  lusts,  which  naturally  draw  you 
aside;  you  plainly  contiadict  your  prayer,  and  show  that  you  did 
not  intend  what  you  said,  nor  desire  what  you  asked. 

What  did  you  really  mean,  when  you  prayed  that  God  would 
not  suffer  you  to  be  tempted  above  what  you  were  able  ?  Did  you 
mean  that  he  should  take  away  your  reason,  that  so  you  might 
cease  to  be  a  moral  agent  ?  Or  when  you  deprecated  criminal  ex- 
cess, did  you  mean  that  he  should  cripple  your  limbs  by  a  gout, 
so  that  you  could  not  go  to  the  place  of  sensual  indulgence,  or 
handle  a  cup  if  you  were  there  ?  Or  when  you  asked  to  be  re- 
strained from  the  vices  of  the  tongue,  such  as  profaneness,  slander, 
and  obscenity,  did  you  mean  that  your  tongue  should  be  disabled 
by  a  palsy  so  that  you  could  not  speak  at  ail  ?  No  :  If  you  meant 
any  thing,  it  was,  that  God  by  his  good  providence  would  prevent 
temptations,  or  by  his  good  Spirit  would  excite  in  you  such  serious 
sentiments  as  might  overcome  the  temptations.  If  you  pray  with 
such  a  meaning  in  your  hearts,  you  will  not  invite  a  temptation, 
nor  suppress  those  serious  sentiments  which  oppose  it.  On  the 
contrary,  you  will  shun  the  known  occasions  of  sin,  and  set  God 
always  before  you,  that  you  may  not  be  moved. 

6.  They  contradict  their  prayers,  who  having  dedicated  their 
children  to  God  in  baptism,  neglect  the  religious  education  of 
them. 

The  dedication  of  children  to  God  is  an  institution  as  early  as 
the  existence  of  a  human  family.  The  creation  of  one  woman 
for  one  man  was,  that  there  might  be  a  godly  seed  ;  or  that  chil- 
dren might  be  trained  up  in  knowledge  and  piety.     Under  all  the 


S(5  SERMON  EIGHTH. 

dispensations  of  religion,  the  patriarchal,  the  Jewish  and  the  chris- 
tian, attention  has  been  paid  to  children,  and  for  them  a  particular 
form  of  dedication  has  been  appointed.  Youth  is  the  most  fa- 
vorable season  for  planting  the  seeds  of  piety  in  the  mind ;  and 
on  the  rising  generation  depend  the  continuance  of  religion  and 
the  preservation  of  the  church.  "  God  established  a  testimony  in 
Jacob  and  appointed  a  law  in  Israel,  which  he  commanded  the 
fathers,  that  they  should  make  them  known  to  their  children,  that 
the  generations  to  come  might  know  them,  even  the  children  who 
should  be  born,  who  should  arise  and  declare  them  to  their  chil- 
dren, that  they  might  set  their  hope  in  God,  and  not  forget  his 
works,  but  keep  his  commandments." 

Parents  generally  think,  and  they  have  scripture  authority  to 
conclude  that  they  ought  to  give  up  their  children  to  God  in  bap- 
tism. But  what  is  the  purpose  of  this  transaction  ?  It  is  to  declare 
their  faith  in  God,  that  children  are  within  his  covenant — it  is  to 
commend  them  to  the  care  of  his  providence  and  grace — it  is  to 
offer  their  own  prayers,  and  to  obtain  the  prayers  of  the  church, 
that  their  children  may  be  early  sanctified,  may  grow  up  in  the 
knowledge  and  fear  of  God,  may  live  in  holy  obedience  while 
they  are  in  this  state,  and  may,  through  the  redemption  of  Christ, 
be  admitted  to  glory,  when  they  leave  this  state. 

Now  no  serious  person  imagines,  that  the  prayers  made  at  the 
baptism  of  his  children  are  all  the  prayers  which  ever  ought  to  be 
made  for  them.  If  he  sincerely  joins  in  these  prayers,  he  will  add 
many  more  of  his  own.  But  is  prayer  the  only  duty  which  he  is 
bound  to  perform  for  his  children  ?  No :  He  is  to  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord. 

God  has  committed  children  to  the  care  of  the  parent.  His 
fidelity  in  their  education,  is  one  of  the  means  which,  by  the  bles- 
sing of  God,  form  them  to  piety  here,  and  prepare  them  for  glory 
hereafter.  If  the  parent  should  neglect  his  duty  to  God  and  them — 
should  never  instruct  them  in  the  nature,  nor  inculcate  on  them 
the  importance  of  religion — should  not  encourage  any  hopeful 
appearances  in  them,  nor  restrain  them  when  they  make  them- 
selves vile — should  allow  them  to  run  into  the  worst  company  they 
can  find,  and  to  imitate  the  worst  examples  they  see,  and  should 


SERMON  EIGHTH.  57 

exhibit  before  them  no  better  examples  of  his  own ;  he  would 
plainly  contradict  all  the  prayers  which  he  pretends  to  make  for 
them,  and  all  the  solemnity  of  their  baptismal  dedication. 

If  God  is  pleased  to  restrain  these  children  from  vice,  form  them 
to  piety,  and  prepare  them  for  heaven,  it  is  done  by  his  unpromis- 
ed  grace,  not  in  answer  to  any  prayers  of  such  a  parent.  He  may 
as  well  expect  that  their  bodily  wants  will  be  providentially  suppli- 
ed without  his  care,  as  that  their  souls  will  be  enlightened  without 
his  instructions,  and  their  lives  virtuously  regulated  without  his  ex- 
ample and  precepts. 

He  is  to  pray  that  God  would  bless  parental  instructions  and 
precepts  for  the  benefit  of  his  children.  But  if  he  gives  them 
none,  what  is  such  a  prayer,  but  mockery  ?  He  may  as  well  pray 
that  their  bodies  may  be  warmed  and  filled,  when  he  withholds 
from  them  food  and  raiment. 

The  observations  which  have  been  made,  may  be  sufficient  to 
illustrate  our  subject. 

We  will  conclude  with  some  reflections. 

1.  Prayer  appears  to  be  a  great  and  difficult  duty.  It  consists 
not  only  in  occasional  addresses  to  God,  but  also  in  a  manner  of 
life  corresponding  with  these  addresses. 

When  we  have  reasonable  desires  we  ought  to  lay  them  before 
God,  and  request  that  he  would  fulfil  them.  But  we  should  re- 
member, at  the  same  time,  that  we  have  something  to  do  for  our- 
selves. For  God  will  not  do  that  for  us  immediately,  which  we 
can  accomplish  in  the  use  of  such  means,  as  he  has  put  into  our 
hands.  God,  doubtless,  by  his  kind  providence  often  preserves 
us  from  dangers  which  we  cannot  see.  But  if  we  run  into  visible 
dangers,  we  cannot  rely  on  his  protection.  And  a  prayer  for  pre- 
servation in  a  presumptuous  action  would  be  mockery. 

The  scripture  requires  several  qualifications,  which  ought  to  at- 
tend our  prayers ;  such  as  humility,  meekness,  charity,  forgiveness 
of  injuries,  diligence  in  duty,  patience  and  perseverance  in  wait- 
ing on  God.  A  man  of  prayer  is  a  man  of  religion — a  devout 
man  is  a  man  devoted  to  God.  A  wicked  and  ungodly  life  can- 
not be  a  devout  life.  They  who  seek  God  must  patiently  continue 
in  well  doing.     Jude  describes  a  religious  life  in  this  exhortation 


g3  SERMON  EIGHTH. 

to  christians ;  "  Build  yourselves  up  on  your  most  holy  faith,  pray 
in  the  Holy  Ghost,  keep  yourselves  in  the  love  of  God,  and  wait 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life. 

2.  We  see  the  necessity  of  being  conversant  with  ourselves. 
We  are  to  pray  often — to  pray  without  ceasing.     But  we  should 

enquire  how  we  pray ;  whether  we  pray  with  real  desires  and 
with  right  affections  ;  and  especially  whether  we  live  agreeably  to 
our  prayers. 

There  are  certain  things  which  we  desire.  We  examine  them ; 
they  are  good.  We  ought  to  desire  them ;  God  has  commanded 
us  to  seek  them.  But  do  we  seek  them  humbly,  and  in  the  use 
of  the  proper  means  to  obtain  them .?  We  resort  to  the  throne  of 
God,  and  while  we  are  there  we  watch  over  our  hearts.  But  do 
we  keep  our  hearts  at  other  times?  It  would  be  impious,  we  think, 
to  indulge  vile  affections  and  malignant  passions  and  mischievous 
intentions,  while  we  stand  praying.  We  endeavour  to  exclude 
them  on  such  an  occasion.  But  do  we,  as  soon  as  we  retire,  in- 
vite them  back  again  ?  We  then  defeat  the  prayer ;  for  the  reason 
why  we  should  exclude  them  from  mingling  with  a  prayer  is,  that 
we  may  maintain  purity  of  heart  at  all  times. 

3.  We  see  the  principal  reason,  why  our  prayers  are  unsuccess- 
ful. It  is  because  we  oppose  and  contradict  them.  We  ask  for 
things  which  we  desire,  and  then  hinder  them  from  coming  to 
ns.  The  prophet  says  to  the  Jews,  "  Your  sins  have  withholden 
good  things  from  you ;  your  iniquities  have  turned  them  away." 
James  says,  "  Ye  lust  and  have  not ;  desire  to  have  and  cannot 
obtain.  Ye  ask  and  receive  not,  because  ye  ask  amiss,  that  ye 
may  consume  it  on  your  lusts." 

The  good  man  often  asks  for  worldly  things,  which  the  wisdom 
of  God  sees  not  best  to  bestow.  But  for  these  things  he  asks 
with  humble  submission  to  the  divine  will.  If  God  withholds 
them  in  mercy,  or  grants  him  things  which  are  better  for  him,  hie 
prayers  are  answered.  Spiritual  blessings  we  may  request  with- 
out reserve.  If  these  are  not  granted  to  our  prayers,  it  is  because 
our  iniquities  withhold  them  from  us.  In  all  our  prayers  let  us 
maintain  a  consistency.  If  we  ask  a  favor,  let  us  see  that  we  do 
not  ourselves  hinder  the  bestowment  of  it.     We  are  to  lift  up  our 


SERMON  EIGHTH.  gg 

liands  to  God,  and  be  careful,  that  while  we  reach  after  a  blessing 
with  one  hand,  we  do  not  thrust  it  back  with  the  other.  If  we 
pray  for  the  pardon  of  past  sins,  and  go  on  to  repeat  them,  we 
reject  the  pardon.  If  we  pray  for  the  grace  of  the  Spirit,  and  in- 
dulge the  lusts  of  the  flesh,  we  resist  the  spirit.  If  we  pray  for 
divine  consolations,  and  wound  our  souls  by  known  wickedness^ 
we  refuse  to  be  comforted.  They  who  walk  in  the  comforts  of 
the  Holy  Ghost,  are  such  as  walk  in  the  fear  of  God. 

To  conclude.  Let  us  maintain  a  life  of  prayer,  and  see  that 
our  life  and  prayers  be  consistent. 

Our  religion,  in  order  to  comfort  us  here,  and  save  us  hereafter, 
must  be  all  of  a  piece ;  it  must  be  a  uniform  wTork,  directed  to  one 
great  end,  the  favour  of  God  and  eternal  life. 

Religion  does  not  consist  merely  in  the  forms  of  prayer,  or  in 
any  other  external  forms.  It  consists  in  the  love  of  God,  a  con- 
formity to  his  character,  faith  in  his  Son,  benevolence  to  mankind, 
contentment  with  our  condition,  and  heavenly  affection.  The  use 
of  prayer  is  to  promote  these  tempers  in  our  souls  and  elicit  the 
fruits  of  them  in  our  lives.  Thus  prayer  becomes  useful  to  our- 
selves and  acceptable  to  God.  If  we  make  prayer  a  substitute  for 
religion,  and  not  an  instrument  of  it,  then  it  ceases  to  be  prayer. 
It  becomes  sin.  And  instead  o(  procuring  God's  blessings,  ii 
brings  down  guilt  on  our  souls. 


•     A 


SERMON  IX. 


THE    GRACE    OE    GOB    IN    THE    JUSTIFICATION    OF  THE  BELIEVER. 


ROMANS  iv.  4,  5. 

Now  to  him  that  worketh  is  the  reward  not  reckoned  of  grace,  but 
of  debt.  But  to  him  that  worketh  not,  but  believeth  on  him  that 
justifieth  the  ungodly,  his  faith  is  counted  for  righteousness. 

The  aposlle,  in  these  words,  teaches  us,  that  the  reward  of  eter- 
nal life  comes  to  fallen  men,  not  in  a  way  of  works,  but  in  a  way 
of  faith ;  and  that  consequently  it  is  of  grace,  not  of  debt.  He 
makes  a  distinction  between  him  who  worketh,  and  him  who, 
working  not,  believeth  in  God  who  justifieth  the  ungodly.  To  the 
former,  he  says,  the  reward  is  reckoned  of  debt,  not  of  grace  ;  to 
the  latter  faith  is  imputed  for  justification ;  and  if  this  is  of  faith, 
then  it  is  by  grace. 

There  are  several  things  in  the  text,  which  are  worthy  of  our 
attention. 

I.  The  apostle's  meaning,  in  the  distinction  between  works  and 
faith,  will  properly  be  the  subject  of  our  first  enquiry. 

To  deny  the  necessity,  or  to  exclude  the  influence  of  works  in 
our  salvation,  cannot  be  his  intention  ;  for  this  would  be  contrary 
to  the  uniform  tenor  of  his  doctrine  in  all  his  writings.  Though 
we  are  not  saved  by  works ;  yet  he  says,  "  we  are  created  in 
Christ  Jesus  to  good  works,  which  God  hath  ordaiaed,  that  wo 


SETtMON  NINTH.  (,t 

should  walk  in  them."  This  he  constantly  affirms,  "  that  they 
who  have  believed  in  God,  ought  carefully  to  maintain  good 
works."  Works  of  piety  to  God,  and  of  righteousness  to  men, 
are  in  their  nature  obligatory,  and  can  no  more  be  dispensed  with, 
than  our  relation  to  God  as  creatures  and  dependents,  and  our  re- 
lation to  men  as  fellow-creatures  and  brethren,  can  be  dissolved 
If  wc  are  to  love  God  with  all  our  hearts,  we  are  to  serve  him 
with  a  willing  mind.  If  we  are  to  love  our  neighbors  as  ourselves, 
we  are  to  do  good  to  them  as  we  have  opportunity.  Love 
to  God  will  prompt  us  to  obey  him,  for  this  is  the  love  of  God, 
that  we  keep  his  commandments.  Charity  to  men  will  excite  us, 
in  our  various  relations,  to  render  to  every  one  his  due ;  for  all  the 
law  is  fulfilled  in  this  one  precept,  "  Thou  shalt  love  thy  neighbor 
as  thyself."  To  talk  of  being  saints,  believers,  converts,  or  re- 
generate, without  a  regard  to  good  works,  is  the  same  absurdity^ 
as  to  talk  of  pleasing  God  without  doing  his  will — of  going  to 
heaven  without  a  heavenly  temper — of  being  godly  without  like- 
ness to  God — or  christians  without  an  imitation  of  Christ. 

The  gospel  lays  as  much  weight  on  good  works,  as  on  faith. 
It  considers  the  former  as  the  fruits  of  the  latter,  and  as  what  ren- 
der it  perfect.  By  him,  therefore,  ivho  wor/ceth  not,  but  believetli 
in  God,  the  apostle  cannot  intend  one,  who,  living  in  the  neglect 
of  good  works,  relies  on  the  mercy  of  God  to  justify  him,  and 
ilius  expects  to  be  saved  by  his  faith.  Such  a  man  as  this  never 
has  believed  in  God. 

Farther ;  When  Saint  Paul  excludes  works,  he  must  have  some 
ether  meaning,  than  merely  to  exclude  the  merit  of  works ;  for, 
in  this  view,  he  might  as  well  exclude  faith ;  there  being  no  more 
merit  in  the  one,  than  in  the  other.  Faith,  in  distinction  from 
works  or  from  the  deeds  of  the  law,  is  made  a  term  of  our  justifi- 
cation. "  We  are  justified  by  faith  without  the  deeds  of  the  law." 
To  say  that  we  are  justified  without  the  merit  of  these  deeds,  cer- 
tainly does  not  amount  to  the  apostle's  design  ;  for  this  is  to  say  no 
more  than  what  may  be  said  of  faith  and  every  other  grace.  Even 
an  innocent  being  can  merit  no  reward  from  his  Maker.  After 
*wery  work  which  he  has  done,  he  is  an  unprofitable  servant. 
From  the  justice  of  God  he  can  claim  no  more,  than  an  exempt 
12 


m 


02  SERMON'  NIMH, 

tion  from  positive  evil ;  or  such  an  existence  as  is,  on  the  whole, 
desirable.  If  he  receives  a  complete  and  everlasting  reward,  he 
receives  it  from  the  goodness,  not  from  the  justice  of  God ;  for 
justice  is  not  bound  thus  to  reward  him.  Now  if  an  innocent  be- 
ing merits  nothing  by  his  works  of  righteousness,  much  less  does 
a  guilty  creature  merit  pardon  in  this  life,  and  eternal  glory  in  the 
next,  by  his  repentance  of  sin,  and  faith  in  the  mercy  of  God.  So 
that,  in  regard  to  merit,  there  is  no  room  for  the  opposition  which 
the  gospel  makes,  between  faith  and  works. 

By  him  that  worketh,  then,  in  distinction  from  him  that  believ- 
eth,  the  apostle  must  intend  him  who  performs  those  works  which 
denominate  him  completely  righteous  in  the  construction  of  the 
law ;  or  him  who  obeys  the  law  perfectly  without  defect,  or  trans- 
gression. He  is  said  to  work  in  the  sense  of  the  law,  who  works 
as  the  law  requires.  And  the  law,  in  the  nature  of  it,  requires 
perfection.  For  a  law  to  allow  transgression  is  a  contradiction. 
Thus  far,  it  would  cease  to  be  a  law.  The  Divine  law  enjoins 
every  virtue,  and  forbids  all  unrighteousness ;  and  it  condemns, 
without  any  intimation  of  mercy,  every  one  who  continues  not  in 
all  things  written  therein  to  do  them. 

To  hiin  who  thus  works,  if  such  a  one  could  be  found — to  him 
who  thus  perfectly  obeys  God's  perfect  law,  the  reward  is  reck- 
oned, not  of  grace,  but  of  debt — not  as  bestowed  according  to 
the  gracious  plan  of  the  gospel,  but  as  due  according  to  the  strict 
tenor  of  the  law,  which  says,  "  The  man  who  doth  the  things  re- 
quired, shall  live  by  them."  If  a  man  perfectly  obeys  God, 
he  may,  from  the  purity  and  equity  of  the  Divine  character 
and  government,  conclude  that  he  shall  be  treated  as  innocent 
and  righteous.  He  is  in  no  danger  of  punishment,  for  he  deserves 
none ;  and  he  seeks  no  pardon,  for  he  needs  none.  Whatever 
good  is  by  promise  annexed  to  obedience,  all  this  is  his  due — he 
is  entitled  to  it — he  has  no  occasion  for  that  faith,  which  looks  to 
God  as  justifying  the  ungodly,  for  he  is  righteous  in  himself.  He 
stands  approved  on  the  foot  of  his  own  works.  He  needs  no  jus- 
tification, for  he  never  was  under  condemnation. 

This  is  the  man  intended,  when  the  apostle  speaks  of  him  who 
toorks  in  distinction   from  him  who  believes.     Whenever  works 


BERMCfN  NINTH.  93 

are  opposed  to  faith,  and  excluded  from  a  concern  in  our  salva- 
tion, such  works  are  meant  as  the  law  requires — such  as  import 
perfection.  These  are  not,  and  cannot  be,  the  terms  of  our  jus- 
tification ;  for  we  have  no  such  works.  If  we  had  them,  we  should 
need  no  justification.  If  we  never  had  offended,  in  heart  or  life, 
our  own  righteousness  would  be  our  defence  ;  we  should  have  no 
occasion  for  the  righteousness  of  another.  "  By  the  deeds  of  the 
law"  says  the  apostle,  " shall  no  flesh  be  justified,  for  by  the  law 
is  the  knowledge  of  sin."  We  cannot  be  justified  by  the  deeds, 
which  the  law  requires,  for  we  have  not  done  these  deeds  ;  but  we 
must  be  justified  by  that  faith,  which  rests  on  the  mercy  of  God 
to  pardon  the  ungodly.  The  apostle  does  not  reject  the  deeds  of 
the  law,  because  he  disapproves  them,  but  because  they  are  not 
to  be  found  ;  for  all  have  sinned  and  come  short  of  the  glory  of 
God.  If  then  they  are  saved,  it  must  be  on  the  ground  of  a  bet- 
ter and  more  perfect  righteousness  than  their  own.     For, 

II.  We  observe,  in  the  text,  they,  whom  God  justifies,  are  call- 
ed the  ungodly.     They  have  broken  God's  law. 

In  the  qualified  sense  of  the  gospel,  they  cannot  be  called  un- 
godly at  the  time  when  they  are  justified  ;  for  no  sinner  is  par- 
doned and  accepted  without  repentance  toward  God  and  faith  to- 
ward Christ;  and  these  imply  the  denial  of  ungodliness  and 
worldly  lusts.  But  they  are  called  ungodly  with  respect  to  the 
time  past ;  for  it  is  only  past  sins  which  pardon  cancels.  And 
they  may  still  be  called  ungodly  in  construction  of  law,  for  in 
many  things  we  all  offend ;  and  if  we  say,  we  are  perfect,  that 
will  prove  us  perverse.  Believers,  then,  are  not  justified  for  the 
good  works  which  they  have  done  ;  but  they  are  justified  from 
their  evil  works  for  the  sake  of  that  which  Christ  has  done.  This 
matter  our  apostle  has  clearly  explained  in  the  preceding  chapter. 
M  There  is  none  righteous ;  no,  not  one.  All  have  sinned. 
The  whole  world  has  become  guilty  before  God.  Therefore  by  the 
deeds  of  the  law  no  flesh  can  be  justified."  How  then  ? — "  They 
are  justified  freely  by  God's  grace,  through  the  redemption  which 
is  in  Christ,  whom  God  hath  set  forth  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteousness  for  the  remission  of 
sins  that  are  past."    To  justify  is  to  admit  to  favour  snd  treat  m 


i)4  SERMON1  NINTH. 

righteous  one  who  has  been  a  transgressor.     In   this  sense  Gcd 
justifies  the  ungodly,  or  remits  sins  that  are  past. 

But  then  it  must  be  observed, 

III.  The  justified  person  does  not  re-tain  his  ungodly  temper—- 
his  evil  heart  of  enmity  and  unbelief;  for,  the  apostle  says,  "  He 
believes  on  God."  "  He  is  justified  by  faith."  His  faith  is  im- 
puted for  righteousness.  The  prophet  says,  "  The  Redeemer 
shall  come  to  Zion,  and  to  them  who  turn  from  ungodliness  in  Ja- 
sob." 

The  faith  which  justifies,  respects  God,  not  merely  as  the  Su- 
preme Ruler  and  righteous  Judge  of  the  world  ;  but  espeeially  as 
a  God  of  mercy,  who  pardons  the  guilty  and  justifies  the  ungodly. 
Viewing  him  only  in  the  former  character,  the  conscious  sinner 
would  sink  into  despondence.  It  is  by  faith  in  hinij  in  the  latter 
character,  as  a  God  gracious  and  merciful,  forgiving  iniquities, 
transgressions  and  sins,  that  we  are  encouraged  to  draw  near  to 
him,  and  excited  to  obey  him.  "  He  who  eometh  to  God,  must 
believe  that  he  is,  and  that  he  is  the  rewardcr  of  them  that  dili- 
gently seek  him."  It  is  the  goodness  of  God  which  leads  us  to 
repentance.  It  is  by  the  mercy  of  God  that  we  are  persuaded  to 
present  ourselves  to  him.  It  is  by  hope  that  we  draw  near  to 
him,  and  by  hope  that  we  are  saved. 

As  God  exercises  his  forgiving  mercy  to  sinners  through  the 
righteousness  of  Christ,  so  faith  in  God,  as  justifying  the  ungodly, 
includes  faith  in  Christ,  through  whose  righteousness  the  ungodly 
are  justified.  Faith  ultimately  respects  God,  the  Almighty  Parent, 
of  whom  are  all  things ;  but  it  immediately  respects  Christ  the 
Mediator,  by  whom  we  draw  near  to  God,  and  obtain  acceptance 
with  him.  "  We  are  redeemed  by  the  precious  blood  of  Chris', 
and  by  him  we  believe  in  God,  who  raised  him  from  the  dead 
and  gave  him  glory,  that  our  faith  and  hope  might  be  in  God." 
Hence  faith  in  God,  and  faith  in  Christ  are  promiscuously  used  in 
the  gospel,  and  alike  made  the  term  of  our  acceptance.  Christ 
says  to  his  disciples.  "  Ye  believe  in  God  ;  believe  also  in  me." 

This  faith  supposes  a  conviction  of  sin ;  it  is  accompanied  with 
a  godly  sorrow  for  sin  ;  and  it  produces  works  of  righteousness. 
>To-  man  will  apply  to  God,  as  justifying  the  ungodly,  until  he  is 


SERMON  NINTH.  95 

convinced  of  his  own  ungodliness.  Nor  will  he  ceme  to  God  in 
the  name  of  a  Mediator,  until  he  sees  himself  unworthy  to  come 
in  his  own.  This  conviction  of  sin  and  humiliation  for  it,  will 
operate  to  resolutions  of  new  obedience.  The  faith,  then,  which 
justifies  us  in  the  sight  of  God,  includes  in  it  repentance  of  sin — 
a  new  creature — a  turning,  from  ungodliness — a  submission  of  the 
soul  to  the  gospel  of  Christ.  Accordingly,  faith,  repentance,  re- 
generation, conversion,  and  even  works  themselves,  are  made  the 
terms  of  our  justification  and  acceptance.  This  is  the  language 
of  the  gospel,  "  Believe  on  the  Lord  Jesus  Christ,  and  ye  shall  be 
saved." — "  Repent  and  be  converted,  that  your  sins  may  be  blot- 
ted out. — "  If  we  confess  our  sins,  God  is  faithful  and  just  to  for- 
give us  our  sins.'  — "  God  hath  saved  us  by  the  washing  of  regene- 
ration and  renewing  of  the  Holy  Ghost,  which  he  hath  shed  on  us 
abundantly  through  Jesus  Christ,  that,  being  justified  by  his  grace, 
we  might  be  made  heirs  according  to  the  hope  of  eternal  life." — 
"  In  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor  un- 
circumcision,  but  a  new  creature — faith  which  works  by  love,  and 
keeping  the  commandments  of  God." — "  Faith  purifielh  the  heart, 
and  is  made  perfect  by  works." — "  By  works  a  man  is  justified, 
and  not  by  faith  only." 

It  hence  appears,  that  the  faith,  which  is  the  term  of  our  justi- 
fication, is  not  a  simple  assent  to  the  truth  of  the  gospel ;  or  an 
inactive  recumbence  on  the  mercy  of  God ;  or  a  bold  confidence 
in  the  atonement  of  Christ;  but  it  is  such  a  full  consent  of  the 
heart  to  the  gospel  plan  of  salvation,  as  produces  an  actual  com- 
pliance with  it.  Faith  is  not  a  mere  speculative  opinion,  but  a 
practical  principle.  It  is  not  presumptuous,  but  humble.  It  is  not 
indolent,  but  operative.  It  is  not  unprofitable,  but  full  of  good 
fruits.  This  faith  God  accepts  as  the  condition  of  our  forgiveness. 
Hence  it  is  said  to  be  imputed  for  righteousness. 

By  the  tenor  of  the  law,  no  man  is  reputed  righteous,  but  he, 
who  continues  in  all  things  written  therein  to  do  them.  By  the 
tenor  of  the  gospel,  he,  for  Christ's  sake,  is  reputed  righteous, 
who  believes  in  God  as  justifying  the  ungodly,  and,  thus  believ- 
ing, repents  of  his  transgression,  and  devotes  himself  to  newness 
of  life.     It  is  not  perfection,  but  sincerity — not  a  sinless  compli- 


%  SEltMON  NINTH. 

ance  with  the  law,  but  a  penitent  and  unreserved  dedication  of 
ourselves  to  God,  which  is  the  condition  of  our  acceptance  with 
him.  Sins  past  are  forgiven  on  repentance  ;  and  new  obedience, 
proceeding  from  an  honest  and  good  heart,  is  accepted,  even 
though  imperfections  attend  it.  "  The  free  gift  is  of  many  of- 
fences unto  justification."  Though  on  repentance  there  is  the 
actual  remission  of  sins  only  which  are  past,  yet  there  is  the  gra- 
cious promise,  that  all  future  sins,  on  the  renewed  exercise  of  re- 
pentance, may  also  be  forgiven  ;  and  that  in  answer  to  the  humble 
prayers  of  the  believer,  such  support  shall  be  granted  him  as  will 
preserve  him  from  final  apostacy.  Whom  God  justifies,  them  he 
also  glorifies.  They  are  kept  by  his  power,  through  faith,  unto 
salvation. 

Between  the  law  and  the  gospel  there  is  then  a  great  difference 
in  several  respects. 

1.  The  law  condemns  sinners,  without  giving  them  any  hope 
of  pardon ;  the  gospel  provides  for  the  forgiveness  of  all  sins. 

2.  By  the  law  judgment  comes  on  all  men  for  one  offence  ; 
by  the  gospel  the  free  gift  is  of  many  offences   unto  justification. 

3.  The  law  accepts  of  no  obedience  short  of  perfection  :  the 
gospel  accepts  of  sincerity. 

4.  The  law  leaves  the  subject  to  his  own  strength  :  the  gospel 
oilers  grace  to  help  in  time  of  need. 

We  may  observe,  once  more, 

IV.  That  the  gospel  scheme  of  salvation  is  wholly  of  grace. 
As  to  him  who  worketh  the  reward  is  reckoned,  not  according  to 
grace,  but  debt;  so  to  him  who  believeth  in  God  as  justifying  the 
ungodly,  salvation  comes,  not  in  a  way  of  debt,  but  grace.  "  By 
grace  we  are  saved  through  faith,  not  of  ourselves,  but  by  the 
gift  of  God." 

Grace,  in  our  text,  is  opposed,  not  merely  to  merit,  but  to  debt, 
or  to  that  which  is  due  in  virtue  of  the  promise  made  to  sinless 
obedience.  As  opposed  to  merit,  the  reward  promised  to  Adam 
was  of  grace ;  for  what  could  he  have  done  to  deserve  so  favora- 
ble a  constitution  as  that  under  which  he  was  placed  ?  Even 
the  highest  angel  cannot  be  said  to  merit  any  positive  happi- 
ness— much  less  the  eternal  continuance  of  that  glorious  state, 


SKUMON"  NINTH.  $7 

which  he  enjoys.  As  he  is  God's  creature,  no  wrong,  or  injury 
would  be  done  him,  if  a  period  were  put  to  his  existence.  His 
happiness  is  the  free  gift  of  God's  bounty — not  the  meritorious 
purchase  of  his  own  services.  When,  therefore,  the  apostle  says, 
"  To  him  who  worketh,  the  reward  is  reckoned  of  debt,"  he  can- 
not mean  the  merit  of  a  reward,  properly  so  called  ;  but  that  right 
to  it,  which  is  conveyed   by  God's  promise  to  perfect  obedience. 

To  this  debt  he  opposes  grace,  by  which  he  evidently  mean*; 
benefits  bestowed  on  guilty  creatures  already  under  the  condem- 
nation of  God's  law.  The  blessings  which  God  grants  to  inno- 
cent beings,  flow  from  his  bounty  and  goodness  :  Those  which 
he  vouchsafes  to  sinful  creatures,  proceed  from  his  mercy  and 
grace.  In  this  sense  the  word,  grace,  is  used  by  this  apostle,  in 
our  text  and  many  other  places. 

The  gospel  supposes  mankind  to  be  sinners.  It  provides  for 
their  recovery  in  a  way  which  excludes  boasting.  It  discovers  to 
them  a  great  salvation,  which  it  represents  as  the  purchase  of  a 
Redeemer,  and  the  gift  of  God  through  him.  This  salvation  it 
offers  to  the  penitent  and  humble  believer,  and  promises  him  ac- 
ceptance with  God,  as  if  he  had  not  offended.  It  invites  sinners 
to  the  throne  of  grace,  that  they  may  there  receive  the  assistance 
of  the  Holy  Spirit,  both  to  the  exercise  of  repentance,  and  to  the 
performance  of  all  the  duties  of  a  godly  life.  The  reward  which 
it  promises,  is  not  only  beyond  what  innocence  could  claim, 
but  also  far  superior  to  that  which  the  bounty  of  God  promised  to 
the  obedience  of  Adam.  "  Christ  came,  that  we  might  have  life, 
and  that  we  might  have  it  more  abundantly."  The  free  gift 
through  him  has  abounded  to  many.  They  who  believe  have  re- 
ceived abundance  of  grace  in  the  forgiveness  of  all  their  sins ;  and 
they  will  receive  still  more  abundant  grace,  when  they  shall  reign 
in  life  through  Jesus  Christ. 

Reflections.  1.  The  mighty  and  wonderful  preparation 
which  God  has  made  for  our  recovery  from  the  ruins  of  the  apos- 
tacy,  may  lead  us  to  suppose,  that  the  human  race  is  of  great  im- 
portance in  the  scale  of  rational  beings,  and  in  the  scheme  of 
God's  universal  government.  Though  in  ourselves  we  are  un- 
worthy of  God's  notice,  yet  he  has  done  much  for  us — far  more 


§g  SERMON  NINTH. 

than  we  could  have  asked,  or  even  now  can  think.  He  must,  then, 
have  some  great  design  to  accomplish  by  us.  In  us  his  glory  will, 
by  some  means  or  other,  be  wonderfully  displayed. 

2.  Our  compliance  with  the  terms  of  the  gospel  appears  to  be 
a  matter  of  vast  importance.  So  wonderful  a  dispensation  of  grace 
cannot  be  rejected  without  awful  guilt  and  danger. 

A  salvation  procured  in  the  manner  which  the  gospel  discovers, 
must  be  a  great  salvation — greater  than  we  can  imagine.  And 
proportionably  great  will  be  the  guilt  and  punishment  of  those  who 
neglect  and  despise  it.  If  without  the  grace  revealed,  our  state 
would  have  been  hopeless  and  wretched,  how  dreadful  will  be  their 
doom,  to  whom  it  is  offered  in  vain  ?  "  He  who  despised  Moses's 
law  died  without  mercy ;  Of  how  much  sorer  punishment  will 
they  be  thought  worthy,  who  tread  under  foot  the  Son  of  God, 
profane  the  blood  of  the  covenant,  and  do  despite  to  the  Spirit  of 
grace?" 

3.  It  is  a  great  matter  really  to  comply  with  the  gospel. 

As  it  is  a  plan  contrived  by  Divine  wisdom  for  the  redemption 
of  guilty  creatures,  so  we  must  see  that  we  are  sinners — must  con- 
demn ourselves  as  such — must  be  sensible  of  our  desert  of  pun- 
ishment— must  renounce  sin  with  purpose  of  heart — must  commit 
ourselves  to  the  hands  of  divine  mercy — must  seek  pardon  in  the 
name  of  the  Saviour,  and  accept  it  as  a  free  gift  from  him — and 
must  hope  for  eternal  life,  not  because  we  deserve  it,  but  because 
the  Saviour  who  died  for  us,  has  purchased  it,  and  Ged,  who  can- 
not lie,  has  promised  it. 

4.  Humility  becomes  the  most  improved  saints.  For  by  the 
grace  of  God  they  are  what  they  are.  It  is  not  owing  to  their  own 
works,  but  to  God's  sovereign  grace,  that  they  are  brought  into  a 
state  of  salvation,  and  made  heirs  of  the  heavenly  inheritance. 
They  were  once  guilty,  polluted  and  condemned :  But  they  are 
washed,  justified  and  sanctified  in  the  name  of  the  Lord  Jesus 
and  by  the  spirit  of  God.  By  the  mercies  of  God  let  them  be 
excited  to  every  good  work ;  and,  when  they  have  done  all,  let 
them  remember,  that  they  are  unprofitable  servants  ;  and  let  them 
glory  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh. 


SERMON  X. 


i.'HE    DIFFERENT    ENDS    OF    THE    TWO    THIEVES    CRUCIFIED  WITH 

CHRIST.* 


LUKE  xxiii.  39t-43. 

And  one  of  the  malefactors,  ivhich  were  hanged,  railed  on  him,  say- 
ing, If  thou  be  the  Christ,  save  thyself  and  us.  But  the  othei 
answering,  rebuked  him,  saying,  Dost  not  thou  fear  God,  seeing 
thou  art  in  the  same  condemnation  9  And  we  indeed  justly  ;  for 
we  receive  the  due  reward  of  our  deeds :  but  this  man  hath  done 
nothing  amiss.  And  he  said  unto  Jesus,  Lord,  remember  me, 
when  thou  comest  into  thy  kingdom.  And  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  To-day  shalt  thou  be  ivith  me  in  paradise. 

The  story  now  read  affords  us  two  examples,  directly  opposite 
to  each  other ;  but  both  instructive ;  and  more  so  by  the  contrast 
in  which  they  stand.  Here  are  two  malefactors  suffering  in  com- 
pany with  the  great  Redeemer,  one  on  his  right  hand,  and  the 
other  on  his  left.  One  dies  with  a  heart  full  of  impiety  and  a 
mouth  full  of  blasphemy :  The  other  expires  humble  and  peni- 
tent, confessing  his  guilt  and  imploring  the  mercy  of  the  Saviour. 

Both  these  criminals  seem  to  have  been  under  the  same  exter- 
nal circumstances,  as  well  as  of  the  same  vicious  character.    They 

*  For  some  thoughts  in  this  sermon  the  author  is  indebted  to    Bishop  Sherlock 

13 


j(Xj  8EHMON  TENTH. 

had  followed  the  same  course  of  life,  were  condemned  to  the 
.same  punishment,  and  were  to  suffer  at  the  same  time,  and  in 
equal  nearness  to  the  Saviour.  Both  had  the  same  need  of  his 
help,  and  the  same  opportunity  to  seek  it.  But  one  reproached, 
upbraided  and  insulted  him;  the  other  penitently  condemned 
himself,  acknowledged  the  justice  of  his  sentence,  rebuked  the 
impiety  of  his  companion,  declared  the  innocence  of  his  Saviour, 
applied  to  him  for  salvation,  and  obtained  a  promise  of  accept- 
ance. 

These  two  examples  are  recorded  to  teach  us,  that  the  greatest 
sinners  may  hope  for  pardon  in  a  way  of  repentance ;  but  that 
none  ought  to  presume  on  Divine  mercy  in  a  way  of  sin.  The 
dying  example  of  the  penitent  thief  is  a  powerful  antidote  to  des- 
pair ;  the  awful  death  of  the  other  is  a  solemn  warning  against 
presumption. 

The  example  of  the  malefactor  who  obtained  mercy  on  the 
cross,  is  well  suited  to  prevent  despair,  and  to  encourage  repent- 
ance in  every  thoughtful  and  awakened  sinner. 

The  causes  of  despair  must  be  either  in  the  sinner's  apprehen- 
sions of  the  Saviour,  or  in  his  views  of  himself. 

If  you  doubt  of  mercy  on  any  apprehension  of  the  Saviour,  it 
must  be  because  you  distrust  either  his  power,  or  his  readiness  to 
save. 

If  you  feel  any  distrust  of  his  power,  look  up  to  the  cross  : 
There  you  will  see  enough  to  dispel  all  your  fears. 

Never  did  Jesus  appear  in  so  much  weakness — never  did  he 
look  so  unlike  a  saviour,  as-when  he  hung  on  the  tree  ;  and  yet 
even  here  you  see  him  mighty  to  save.  If  in  this  condition  he 
could  bend  the  stubborn  heart  of  a  sinner  long  accustomed  to  do 
evil — if  here  he  could  wipe  off  the  guilt  contracted  by  the  foulest 
crimes — if  here  he  could  open  to  a  miserable  criminal  the  gates 
of  the  heavenly  paradise ;  surely  now,  since  he  has  loosed  the 
bands  of  death,  ascended  to  his  heavenly  kingdom,  and  taken  pos- 
session of  his  glorious  throne,  he  must  be  able  to  save  to  the  utter- 
most all  them  who  come  to  him  ;  for  he  was  exalted  to  be  a  prince 
and  a  saviour,  that  he  might  give  repentance  and  remission  of 
sins,. 


SERMON  TENTH  JQ1 

Or  do  you  distrust  his  grace  ?  Still  keep  your  eyes  directed  to 
the  cross.  If  he  could,  at  any  time,  be  regardless  of  the  cries  of 
anxious  sinners,  surely  it  must  be  at  that  hour,  when  his  own  per- 
sonal distress  was  wrought  up  to  its  highest  pitch.  Now  were  his 
limbs  racked  with  pain  ;  his  head  wounded  with  thorns ;  his  hand- 
and  feet  pierced  with  nails  ;  his  flesh  torn  with  stripes ;  his  ears 
filled  with  reproaches  ;  his  soul  overwhelmed  with  anguish.  But 
in  the  extremity  of  these  sufferings,  he  felt  a  tender  compassion 
for  a  poor  malefactor,  who  hung  by  his  side.  He  did  not  indeed 
exert  his  miraculous  power  to  deliver  the  man  from  death  ;  but  he 
displayed  the  riches  of  his  grace  in  saving  his  soul  from  hell. 
What  wonderful !  what  unexampled  mercy  is  here  !  If  this  male- 
factor, who  applied  to  Jesus  on  the  cross,  was  so  readily  accepted ; 
surely  they  who  penitently  cry  to  him  now,  when  he  sits  on  his 
throne  of  grace,  will  in  no  wise  meet  a  denial. 

But  you  will  say,  'VWe  have  no  doubt  either  of  the  power,  or 
the  grace  of  Christ  j  our  fears  arise  wholly  from  a  sense  of  our 
numerous  transgressions,  and  accumulated  guilt." 

If  this  is  the  state  of  your  mind,  still  attend  to  the  example  be- 
fore you.  Here  is  a  man  who  had  been  a  thief  and  a  robber — a 
man  who  had  run  to  such  lengths  in  wickedness,  that  he  was  judg- 
ed unfit  to  live  any  longer ;  a  man  who  had  neglected  the  con- 
cerns of  religion  to  a  late  period  of  life  ;  and  probably  had  never 
seriously  thought  of  a  reformation,  until  he  found  himself  in  the 
hands  of  justice,  and  in  danger  of  a  violent  and  infamous  death. 
Yet  this  man  by  the  abundant  grace  of  Christ,  was  brought  to  re- 
pentance, admitted  to  pardon,  and  received  to  the  paradise  of 
God.  For  this  cause  the  thief  obtained  mercy,  that  in  him  as  one 
of  the  chief  of  sinners,  Jesus  Christ  might  shew  forth  all  long-suf- 
fering for  a  pattern  and  encouragement  to  them,  who  afterward 
should  believe  in  him  to  life  everlasting. 

"  Well  then,"  the  careless  sinner  will  say,  "  here  is  this  remedy 
of  a  death-bed  repentance ;  on  this  I  may  rely  to  cancel  the  guilt 
of  a  wicked  life.  This  thief  was  a  greater  sinner  than  1  am  ;  and 
-greater  than  probably  I  ever  shall  be  ;  yet  he,  under  many  disad- 
vantages, obtained  mevcy,  at  the  last  hour.     I  will  dismiss  all   my 


IQ2  SERMON  TENTH. 

troublesome  reflections  and  fearful  forebodings,  and  walk  in  tht 
way  of  ray  own  heart  and  in  the  sight  of  my  own  eyes." 

But  stay,  my  friend;  consider  well  what  a  resolution  you  are 
forming.  This  is  not  to  improve,  but  to  pervert  the  example  be- 
fore you.  The  only  use  which  you  can  reasonably  make  of  it,  is 
to  encourage  yourself  in  an  immediate  application  to  the  mercy  of 
God.  Here  is  not  the  least  ground  for  presumption  on  a  late  re- 
pentance. 

Consider  what  a  kind  of  repentance  this  criminal  exercised.  If 
you  rely  on  a  death-bed  repentance,  you  must  mean  by  it  some- 
thing which  is  within  the  compass  of  your  own  power.  For  if 
3^011  are  dependent  on  the  grace  of  God,  you  can  be  sure  of  a  fu- 
ture repentance,  no  farther  than  you  are  sure  that  God  will  vouch- 
safe to  you  his  grace.  You  think,  perhaps,  that  the  thief's  repent- 
ance consisted  in  this  petition  ;  "  Lord,  remember  me,  when  thou 
comest  into  thy  kingdom."  As  much  as  this  you  may  probably 
say,  if  you  should  have  the  warning  which  he  had.  But  attend 
carefully  to  the  story,  and  you  will  see,  that  his  repentance  was  a 
greater  matter.  If  you  expect  the  pardon  which  he  obtained, 
seek  it  by  the  same  kind  of  repentance,  by  which  he  sought  it. 
However  wickedly  he  had  spent  his  former  life,  he  improved  the 
close  of  it  in  such  a  manner,  as  few  had  done  before,  and  few, 
perhaps,  will  do  again. 

This  malefactor  believed  in  Christ  as  the  Saviour  of  the  world, 
when  one  of  his  own  disciples  had  betrayed  him,  another  had  de- 
nied him,  and  all  had  forsaken  him.  He  honoured  him  as  the  Son 
of  God  and  the  prince  of  life,  when  he  was  hanging  on  the  cross 
and  suffering  the  pains  of  death,  as  one  forsaken  of  heaven  and 
earth.  He  proclaimed  him  the  Lord  of  paradise,  when  Jews 
condemned  him,  and  Gentiles  crucified  him  as  a  blasphemer  and 
impostor.  He  feared  his  God,  owned  the  justice  of  his  sentence, 
and  quietly  submitted  to  his  punishment,  even  in  the  extremity  of 
his  sufferings.  He  condemned  himself  as  a  sinner,  and  justified 
Jesus,  who  was  crucified  with  him,  declaring  that  he  himself  suf- 
fered only  the  due  reward  of  his  deeds,  but  Jesus  had  clone  nothing 
amiss.  He  expressed  no  solicitude  for  the  preservation  of  his  life; 
his  only  concern  was  for  the  salvation  of  his  soul.     He  asked  the 


SERMON  TENTH.  ]Q- 

Saviour,  not  that  he  would  rescue  him  from  that  infamous  cross, 
but  that  he  would  remember  him  in  the  kingdom  of  glory.  He 
rebuked  the  impiety  of  his  fellow  criminal,  exhorted  him  to  the 
fear  of  God,  and  put  him  in  mind  of  the  justice  of  his  condem- 
nation. In  a  word,  he  did  all,  that,  under  his  circumstances,  could 
be  done.  The  glory  which  he  gave  to  Christ  by  his  penitence, 
faith,  piety  and  charity  on  the  cross,  was  such  as  few  have  given 
him  in  the  whole  course  of  a  long  life. 

Think  not  then,  that  a  few  expiring  words  will  be  accepted  for 
repentance  :  You  must  turn  to  the  Lord  with  your  whole  heart. 
If  you  trust  in  the  example  now  before  you,  take  it  as  it  stands.  It 
is,  indeed,  an  example  of  a  late  repentance  :  but  an  eminent  ex- 
ample. You  will  scarcely  find  another  which  can  equal  it.  On 
such  a  repentance  as  this,  be  it  ever  so  late,  you  will  doubtless  be 
accepted.  But  that  you  shall  exercise  such  a  repentance  on  a 
death  bed,  you  cannot  promise  yourself.  It  is  therefore  the  great- 
est presumption  to  defer  till  such  a  time,  so  serious  and  necessary 
a  work. 

Consider  farther ;  It  is  by  no  means  certain,  that  this  thief  was 
so  late  in  beginning  his  preparation  for  death.  It  was  upon  the 
cross  that  he  gave  the  striking  evidence  of  his  repentance.  But 
can  you  tell,  how  much  time  he  had  before  spent  in  prayer,  hu- 
miliation and  self-examination  ?  A  season  of  confinement  must 
have  preceded  his  trial  and  execution.  Do  you  know  what  use 
he  made  of  this  season  ?  He  seems  to  have  been  acquainted  with 
Christ,  the  innocence  of  his  life,  and  the  divinity  of  his  character. 
These  things  he  could  not  have  learnt  on  the  cross ;  he  must  have 
had  some  knowledge  of  them  before  he  came  there.  It  is  there- 
fore probable,  that  the  time  between  his  first  imprisonment  and  his 
execution  was  spent  in  religious  exercises.  If  so,  his  case  but  lit- 
tle resembles  that  of  a  sinner,  who  thinks  nothing  about  religion, 
till  he  comes  to  his  death  bed.  And  surely,  the  example  of  one 
who  employed  weeks,  or  perhaps  months,  in  the  work  of  prepar- 
ing himself  for  eternity,  and  who  embraced  the  first  opportunity 
that  he  had  to  testify  his  repentance  of  sin,  and  his  faith  in  a 
Saviour,  and  to  express  his  charity  to  men,  and  his  submission  to 
the  justice  of  providence,  can  give  ho  reasonable  encouragement 


J(J4  SERMON  TENTH. 

to  any  sinner  to  delay  his  repentance,  till  he  sees  death  approach 
ing. 

But  still  perhaps  you  choose  to  think  that  his  first  serious 
thoughts  were  on  the  cross.  We  will  admit  the  supposition.  But 
then  we  must  also  admit  another  supposition,  not  much  in  your  fa- 
vour; that  this  was  the  first  opportunity  he  had  to  become  ac- 
quainted with  Christ,  and  with  the  way  of  salvation  through  him 
Hence,  then,  it  will  follow,  that  he  had  not  sinned  against  such 
light,  abused  such  grace,  rejected  such  calls,  and  broken  such 
vows,  as  you  have  done,  who  have  enjoyed  the  gospel  from  your 
youth.  You  are  not,  like  him,  a  thief  or  a  robber ;  but,  in  the 
sight  of  heaven,  you  may  be  more  deeply  guilty  than  he  was,  be- 
cause you  have  abused  those  advantages  and  opportunities,  which 
he  never  enjoyed.  If  a  sinner,  who  obeyed  the  first  call  of  the 
Saviour,  obtained  mercy  at  a  late  hour  of  life;  will  you  hence 
conclude,  that  you  can  obtain  mercy  at  as  late  an  hour,  although 
you  have  not  only  rejected  the  calls  of  the  gospel  in  time  past, 
but  continue  to  reject  them  still?  By  your  impenitence  under  all 
the  means  of  grace,  you  make  your  case  so  vastly  different  from 
his,  that  this  example,  I  am  afraid,  will  soon  be  little  to  your  pur- 
pose. It  affords  you  encouragement  to  repent  now ;  but  this  is 
all :  It  gives  you  none  to  delay. 

Consider  again ;  You  cannot  be  sure,  that  you  shall  have  as 
much  warning  of  death,  and  as  much  time  after  warning,  as  it  is 
probable  this  criminal  had.  Being  apprehended,  condemned  and 
sentenced  to  die,  he  well  knew  he  had  not  many  weeks  to  live. 
He  therefore  had  no  temptation  to  delay  his  repentance  in  pros- 
pect of  a  long  life,  or  a  more  convenient  season.  Who  knows 
but  you  may  be  destroyed  suddenly  and  without  remedy  ?  Who 
knows  but  you  may  be  driven  away  in  your  wickedness  and  have 
no  hope  in  your  death  ?  While  life  and  health  remain,  you  flatter 
yourself  with  a  future  opportunity  of  repentance.  But  if  your 
death  should  be  the  instant  effect  of  some  violent  and  unforeseen 
accident  or  disease,  where  is  your  intended  repentance  ?  Or  if 
your  last  sickness  should  be  attended  with  a  delirium,  a  stupor,  or 
agonizing  pain,  which  is  no  uncommon  case,  your  condition  would 
be  little  more  hopeful. 


SERMON  TENTH.  105 

But  admitting,  that  you  should  be  capable  of  consideration  *y 
can  you  say,  what  a  turn  your  thoughts  may  take,  and  what  effect 
they  will  produce  in  the  state  of  your  mind  ?  When  you  behold 
your  sins  standing  in  order  before  you — when  you  reflect  on  your 
long  and  continued  abuse  of  divine  grace — when  you  contemplate 
your  violated  promises  and  broken  vows ;  your  conscience  may 
be  affrighted  at  the  prodigious  magnitude  of  your  guilt,  and  your 
soul  amazed  at  the  dismal  prospect  before  you.  And  how  do  you 
know,  but  your  past  presumption  may  now  terminate  in  the  hor- 
rors of  despair. 

There  is  also  an  opposite  state  of  mind  equally  inconsistent 
with  repentance :  I  mean  hardness  of  heart,  which  may  be  the  ef- 
fect of  your  continuance  in  sin.  The  scripture  speaks  of  those 
"  who  despise  the  riches  of  God's  goodness,  forbearance,  and 
long-suffering,  and,  after  their  hard  and  impenitent  heart,  treasure 
up  to  themselves  wrath  against  the  day  of  wrath" — of  those,  "  who. 
being  often  reproved,  harden  their  necks,  till  they  are  suddenly 
destroyed,  and  that  without  remedy" — of  those  "  who,  in  the 
greatness  of  their  lolly,  go  astray,  till  they  are  holden  in  the  cords 
of  their  sins,  and  die  at  last  without  instruction." 

There  is  another  remarkable  difference  between  the  thief's  case 
and  yours.  There  is  no  intimation,  that  he  delayed  his  repent- 
ance on  presumption  of  a  future  opportunity.  He  was  probably 
bred  up  in  ignorance  of  religion,  seduced  into  a  course  of  wick- 
edness, and  beguiled  along,  till  God  mercifully  interposed  to 
awaken  and  reclaim  him.  At  least,  it  does  not  appear,  but  that 
this  was  the  case. 

From  the  lateness  of  his  repentance,  then,  what  encouragement 
oan  you  draw  to  delay  yours  ;  or  to  presume  that  you  shall  obtain 
mercy  at  last  as  he  did;  when  this  very  presumption  is  an  aggra- 
vation of  guilt,  which  entirely  distinguishes  your  case  from  his? 

It  appears  then,  that,  from  the  example  before  us.  sinners  under 
the  gospel  can  derive  no  encouragement  to  delay  their  repentance; 
though,  indeed,  they  may  hence  collect  strong  hopes  of  mercy, 
when  they  frame  their  ways  to  turn  to  the  Lord. 

To  enforce  the  cautions  and  warnings  that  have  been  suggested, 
we  will  contemplate  the  impenitence  and  obstinacy  of  the  other 
malefactor  on  the  cross. 


•]Q(3  SERMON  TENTH. 

These  two  criminals  had  both  lived  in  the  same  wicked  course — 
were  both  condemned  to  the  same  death — and  were  both  to  die 
in  the  company  of  the  only  Saviour.  The  story  points  out  no  dif- 
ference in  their  crimes,  or  in  their  advantages  and  opportunities 
for  repentance :  and  yet  we  see,  that  one  of  them  died  a  real  and 
remarkable  penitent ;  the  other  died  in  all  the  stupidity  of  vice, 
and  in  all  the  insolence  of  impiety.  With  his  latest  breath  he  up- 
braided and  insulted  the  Saviour ;  "  If  thou  be  the  Christ,  save 
thyself  and  us." 

You  would  think  it  a  mighty  privilege,  if,  when  you  lay  on  your 
last  bed,  you  could  have  your  Saviour  by  your  bed  side.  You 
imagine,  that  if  you  could  enjoy  such  a  privilege  as  this,  you 
would  improve  it  to  good  effect.  You  think,  you  would  humbly 
confess  to  him  all  the  sins  you  could  recollect — would  employ 
every  moment  in  conversing  with  him,  seeking  his  direction  and 
supplicating  his  grace — would  pour  out  your  whole  soul  into  his  bo- 
som, and  intreat  his  mercy  with  an  importunity  too  strong  to  be 
denied.  You  would  hold  him  by  the  hand,  and  not  let  him  go 
until  he  blessed  you.  But  here  you  see  one  who  enjoyed  this  very 
privilege ;  and  what  was  he  the  better  for  it? — what  use  did  he  make 
of  it  ? — Why,  only  to  rail  on  that  wonderful  Saviour,  from  whose 
bleeding  wounds  salvation  was  then  flowing  for  a  guilty  world. 
Not  one  penitent  expression — not  one  petition  for  pardoning  mer- 
cy was  heard  from  him.  He  joined,  not  in  the  confession  and 
supplication  of  his  fellow  criminal ;  but  in  the  scoffs  and  jeers  of 
the  unbelieving  multitude.  He  saw  the  blood  which  was  shed  for 
the  redemption  of  sinners,  and  yet  he  perished  without  faith  to 
apply  it. 

You  see  by  this  example,  that  a  wicked  life  may  issue  in  an 
impenitent  death.  If  now  you  live  regardless  of  Christ  and  his 
salvation,  you  cannot  be  sure,  that  you  shall  find  a  heart  to  apph 
to  him  in  your  latest  hours. 

Can  you  have  fairer  opportunities,  or  higher  advantages  hereaf- 
ter, than  you  have  now  ?  Christ  is  not  personally  with  you :  but 
you  have  his  gospel  in  your  hands,  which  contains  all  that  he  saw 
necessary  to  be  taught,  when  he  was  on  earth.  If  you  will  not 
consult  his  gospel  to  learn  the  way  of  salvation,  you  would  not  ap~ 


SERMON  TENTH.  lOt 

ply  to  his  person  for  instruction,  though  he  were  with  you  in  the 
flesh.  He  is  in  heaven  ;  but  he  can  hear  you  as  easily,  and  will 
answer  you  as  readily,  as  he  did  those  who  made  their  addresses 
to  him,  while  he  dwelt  below.  If  you  will  not  cry  In  him  there, 
you  would  neglect  him  here.  What  stronger  motives  to  repent- 
ance can  be  imagined,  thau  those  which  the  gospel  proposes  ?  If 
you  will  not  regard  them  now,  neither  would  you  regard  them, 
though  you  heard  them  from  your  Saviour's  mouth.  He  has 
withdrawn  his  bodily,  but  not  his  spiritual  presence.  He  has  sent 
forth  his  Holy  Spirit  to  strive  with  sinners,  as  well  as  to  help  tho 
infirmities  of  the  saints.  If  you  resist  his  Spirit  what  reason 
have  you  to  suppose  you  should  obey  the  living  voice  of  his  lips? 
And  take  heed  lest  you  fall  under  that  threatning,  "My  Spirit  shall 
not  always  strive  with  man." 

If  you  sin  now  in  hopes  of  repentance,  you  may  run  to  such  a 
length,  as  to  become  incapable  of  repentance;  and  when  you  lie 
on  your  death-bed,  you  may  be  as  far  from  ail  relentings,  and  from 
any  disposition  to  apply  to  the  Saviour,  as  was  this  unhappy  male- 
factor. If  you  once  give  yourself  up  to  a  course  of  sin,  you  can- 
not set  bounds  to  your  progress.  Habits  gain  strength  insensibly. 
He  who  sets  out  with  some  caution  and  reserve,  may,  before  he  is 
aware,  be  hardened  through  the  deceitfulness  of  sin. 

When,  from  the  example  of  the  thief  who  cried  to  Jesus  on  the 
cross,  and  was  remembered,  you  are  tempted  to  delay  your  re- 
pentance, and  to  hope  for  mercy  on  a  death-bed ;  look,  I  beseech 
you,  on  the  other  side  of  the  cross,  and  behold  the  awful  example 
there.  You  hope  to  imitate  the  former  example  :  But  beware,  lest 
it  be  the  latter. 


14 


SERMON  XL 


ISAIAH  tii.  S. 


Thus  saith  the  Lord,   Ye  have  sold  yourselves  for  nought ;  and  yr 
shall  be  redeemed  ivithout  money. 

This  chapter  relates  to  the  captivity  and  restoration  of  the 
Jews.  They  had  sold  themselves  into  the  hands  of  the  Chalde- 
ans by  their  iniquities,  and  had  suffered  under  the  oppressions  of 
their  enemies,  without  any  compensation.  But  the  time  would 
come  when  they  should  be  delivered,  and  their  redemption  should 
be  free. — A  king  should  arise  in  Babylon  who  would  release  them 
from  their  captivity  without  money.  This  king  was  Cyrus.  In 
his  reign  the  prophecy  was  fulfilled. 

The  words  in  the  mystical  sense,  may  be  applied  to  the  miser- 
able captivity  to  which  sinners  enslave  themselves,  and  the  free- 
dom of  that  redemption  which  Christ  has  wrought  out  for  them. 
In  this  application  we  will  consider  and  improve  them. 

Sinners  have  sold  themselves  for  nought.  And  their  redemption  is 
without  money. 

I.  Sinners  have  sold  themselves  for  nought. 

It  is  said  of  Ahab,  that  he  sold  himself  to  work  wickedness.  He 
gave  himself  up  without  restraint  to  the  service  of  sin.  They 
who  are  carnal  are  said  to  be  sold  under  sin.  St.  Paul  seems  to 
use  this  phrase  in  relation  to  himself.  But  it  could  not  be  appli- 
ed to  him  in  his  regenerate  state.  He  must  be  understood  as  per- 
sonating an  unregenerate  man.  And  it  is  applicable  in  a  greater 
or  less  degree,  to  all  in  whom  the  power  of  sin  reigns. 


SERMON  ELEVENTH.  109 

The  scripture  represents  sinners  as  being  in  a  state  of  bondage 
and  captivity.  Sin  has  dominion  over  them.  They  are  led  cap- 
tive by  it.  They  are  servants  to  it,  and  obey  it  in  the  lusts  there- 
of. 

You  will  observe, 

1.  This  is  a  voluntary  slavery.  "  Ye  have  sold  yourselves." 
In  a  preceding  chapter,  God  demands,  "  which  of  my  creditors  is 
it,  to  whom  I  have  sold  you  :'"  He  adds,  '■  For  your  iniquities  ye 
have  sold  yourselves."  All  sin  is  matter  of  choice,  not  of  com- 
pulsion. It  is  said  of  habitual  sinners,  "They  have  chosen  their 
own  ways,  and  delighted  in  their  abominations.  "  They  have 
given  themselves  over  to  work  all  uncleanness  with  greediness." 
"They  have  yielded  themselves  servants  to  iniquity  unto  iniquity." 
"  They  do  evil  with  both  hands  earnestly." 

Slavery,  in  other  cases,  proceeds  from  necessity,  and  is  there- 
fore to  be  pitied.  This  moral  slavery  proceeds  from  choice,  and 
is  therefore  to  be  condemned.  It  is  criminal  in  its  nature,  and  ag- 
gravated in  its  circumstances.  Nothing  can  be  pleaded  in  its  ex- 
cuse. 

Men  often  acquire  such  strong  habits  of  vice,  as  carry  them  in- 
to the  most  dangerous  and  detestable  practices.  But  are  these  habits 
an  extenuation  of  their  guilt  ?  No  ;  they  are  an  aggravation  of  it ; 
for  these  habits  are  their  own.  They  are  introduced  by  their 
own  choice.  And  they  still  love  to  obey  them.  A  delight  in  sin 
is  no  excuse  for  the  indulgence  of  it.  In  this  state  of  mind  the 
evil  and  guilt  of  sin  chiefly  consists.  Will  you  say,  your  depravi- 
ty originated  from  an  ancient  transgression,  in  which  you  had  no 
concern  ?  Be  it  so.  The  question  now  is,  Have  you  not  chosen 
it?  If  so,  you  have  made  it  your  own,  and  your  slavery  is  volun- 
tary. 

Observe, 

2.  In  the  servants  of  sin  there  is  a  complete  slavery.  They  who 
sell  themselves  have  nothing  left,  which  they  can  call  their  own. 
This  servitude  extends  to  all  their  powers — their  reason  is  enslav- 
ed. Their  understanding  is  darkened  through  the  ignorance  that 
is  in  them,  because  of  the  blindness  of  their  hearts.  They  have 
the  faculty  of  reason :  but  the  exercise  of  it  is  perverted.     Ther 


HO  SERMON  ELEVENTH. 

are  wise  to  do  evil,  but  to  do  good  they  have  no  understanding. 
They  discern  nothing  in  a  spiritual  manner.  The  things  of  re- 
ligion are  foolishness  to  them.  They  often  confound  the  distinc- 
tion between  moral  good  and  evil.  They  study  to  excuse  sin,  to 
explain  away  the  obligations  of  virtue — to  destroy  the  efficacy  of 
Divine  threatnings — and  to  quiet  their  fears  of  future  punishment. 

Their  conscience  is  defiled,  hardened  and  unfeeling.  They  call 
evil  good,  and  good  evil,  and  are  not  ashamed  when  they  commit 
abominations.  If  conscience,  at  any  time  awakes  to  remonstrate 
against  their  wicked  works,  they  put  it  to  silence  by  sensual  in- 
dulgence, by  false  reasoning,  by  recurring  to  the  example  of 
others,  and  by  mingling  with  the  ungodly  who  strengthen  their 
hands  in  their  evil  ways. 

Their  affections  are  enslaved  to  the  objects  of  the  world.  They 
love  the  world  and  the  things  that  are  in  the  world,  and  their 
hearts  are  at  enmity  with  God.  They  are  not  subject  to  his  law, 
but  subject  to  the  lusts  of  the  flesh. 

They  have  yielded  their  members  instruments  of  unrighteous- 
ness to  sin.  Thus  the  Apostle  describes  them.  "  Their  throat  is 
an  open  sepulchre,  with  their  tongue  they  have  used  deceit ;  the 
poison  of  asps  is  under  their  lips ;  their  mouth  is  full  of  cursing 
and  bitterness  ;  their  feet  are  swift  to  shed  blood  ;  destruction  and 
misery  are  in  their  ways,  and  the  way  of  peace  they  have  not  known. 

Such  is  the  character  of  those  who  have  sold  themselves  to  do 
evil. 

Our  text  adds. 

3.  They  have  sold  themselves  for  nought.  When  men  sell  an 
article,  they  aim  to  make  some  gain — to  receive  an  equivalent, 
which  may  be  more  useful  to  them,  than  that  which  they  alienate. 
But  when  they  sell  themselves,  they  can  receive  nothing  in  return. 
They  sin  and  pervert  that  which  is  right  and  it  profiteth  them  not. 
The  Apostle  demands  of  penitents — "  what  fruit  had  ye  in  those 
things  whereof  ye  are  now  ashamed." 

They  who  sell  themselves  to  do  evil,  hope  to  gain  at  least  some 
worldly  good.  But  they  are  usually  disappointed. — If  they  seem 
to  succeed  for  a  time,  they  fail  at  last.  "  He  who  hasteth,  in  any 
evil  way,  to  be  rich,  brings  trouble  on  himself  and  his  house." 


SERMON  ELEVENTH.  1H 

•'  He  that  getteth  riches,  and  not  by  right,  shall  leave  them  in  the 
midst  of  his  days,  and  at  his  end  shall  be  a  fool."  "  The  curse  of 
God  entereth  into  the  house  of  them  that  steal  and  swear  falsely ; 
and  consumeth  it  with  the  stones  thereof  and  the  timber  thereof:" 
"  His  table  becomes  a  snare,  and  that  which  should  have  been  for 
their  welfare,  becomes  a  trap."  We  often  see  the  wicked  designs 
of  men  turn  to  their  own  confusion  and  ruin.  Tt  is  so  in  private 
life.  It  is  remarkably  so  in  public  and  national  transactions.  In 
the  judgments  of  God  on  sinners  in  this  world,  we  have  evidence 
that  there  is  a  God,  who  judgeth  in  the  earth ;  and  we  have  a 
prelude  of  a  future  judgment,  by  which  God  will  render  to  every 
man  according  to  his  works. 

Sinners  not  only  sell  themselves  for  nought,  but  for  that  which 
is  worse  than  nought — for  death  and  misery.  Death  is  the  wages 
of  sin — the  wages  in  which  it  pays  off  its  servants  at  last.  And 
what  would  a  man  be  profited,  if  by  sin  he  should  gain  the  whole 
world,  and  lose  his  own  soul !  And  what  can  he  give  in  exchange 
for  his  soul. 

Death,  when  it  is  denounced  in  scripture  as  the  final  conse- 
quence of  a  sinful  life,  intends  not  merely  a  natural  death,  but  the 
misery  of  the  soul  after  death.  "  The  wages  of  sin  is  death  ;  but 
the  gift  of  God  is  eternal  life."  Death  here  stands  opposed  to 
eternal  life,  and  therefore  must  intend  eternal  death.  The  un- 
righteous shall  go  away  into  everlasting  punishment — but  the 
righteous  into  life  eternal.  The  scripture  when  it  speaks  of  the 
wrath  to  come,  from  which  Christ  died  to  save  us,  signifies  that 
there  is  a  wrath  to  come,  to  which  the  ungodly  are  exposed, 
and  to  which  they  are  bound  over  by  the  sentence  of  God's  holy 
law. 

This  completes  their  bondage.  They  are  criminals,  condemn- 
ed to  suffer  the  demerits  of  a  corrupt  heart  and  a  sinful  life. 

How  awful  is  their  condition  ?  They  are  slaves  while  they  live, 
and  miserable  when  they  die. 

As  they  have  sold  themselves  for  nought,  they  have  no  means 
in  their  hands  by  which  they  can  redeem  themselves.  They  de- 
serve the  threatened  punishment.  And  there  is  nothing  which 
they  can  do,  and  there  is  no  price  which  they  can  pay,  to  cancel 


H2  SERMON  ELEVENTH. 

this  desert.  They  have  sold  themselves — their  slavery  is  volun- 
tary— it  is  what  they  have  chosen — and  there  is  no  opposite 
choice ;  no  love  of  spiritual  liberty,  which  will  prompt  any  effec- 
tual exertions  to  deliver  themselves  from  their  bondage.  Hence 
they  are  said  to  be  dead  in  trespasses  and  sins.  If  ever  they  are 
quickened  and  made  alive  to  the  love  of  holiness,  it  must  be  by  a 
Divine  influence,  and  not  by  any  natural  principle  of  holiness  in 
themselves.  If  they  are  saved,  it  must  be  by  grace  from  above — 
not  of  their  own  works.  The  power  of  sin  consists  in  a  prevail- 
ing love,  and  predominant  inclination  to  moral  evil.  Where  there 
is  a  predominant  inclination,  there  cannot  be  at  the  same  time,  a 
prevailing  inclination  to  oppose  it.  An  opposite  prevailing  dispo- 
sition must  be  from  divine  excitement,  not  from  the  corrupt  heart 
itself.  A  sinner  left  wholly  to  himself  will  continue  in  sin.  He 
will  wax  worse  and  worse.  He  will  add  sin  to  sin.  He  has  loved 
it,  and  after  it  he  will  go.  "  His  own  iniquities  will  take  the  wick- 
ed himself; — he  is  holden  in  the  cords  of  his  sins,  and  in  the 
greatness  of  his  folly,  he  will  go  astray."  The  Apostle  speaks  of 
those  who  have  yielded  themselves  servants  to  sin,  as  proceeding 
from  iniquity  unto  iniquity. 

Such  is  the  dreadful  condition  of  habitual  sinners.  Is  there, 
then,  any  hope  for  their  deliverance  ? — Yes.  There  is  hope.  Of 
those  who  had  sold  themselves,  the  text  says, 

II.  Ye  shall  be  redeemed.  But  how  ? — They  had  sold  them- 
selves for  nought;  and  what  had  they  with  which  they  could  pur- 
chase their  redemption  ? — Truly  they  had  nothing,  and  they  need- 
ed nothing;  for  it  is  said,  "Ye  shall  be  redeemed  without  money." 
Here  lies  the  sinner's  hope.  If  he  would  be  redeemed  only  by 
money,  his  case  would  be  desperate.  For  he  has  no  money  that 
can  be  received  as  the  price  of  his  redemption.  This  must  come 
in  another  way — in  a  way  of  grace — in  a  way  of  absolute  favor. 
God  has  sent  a  Redeemer  into  the  world.  He  has  paid  the  price 
of  our  redemption  by  his  own  blood.  The  apostle  says,  we  are 
not  redeemed  with  corruptible  things,  such  as  silver  and  gold, 
but  with  the  precious  blood  of  Christ,  as  of  a  Lamb,  without  blem- 
ish and  without  spot.  And  the  benefits  of  this  redemption  are  of- 
fered to  us  freely,  without  money  and  without  price.     They  are 


SERMON  ELEVENTH.  |jg 

offered  to  such  as  have  no  money — and  such  are  we  all.  We  are 
in  debt,  and  have  nothing  to  pay.  If  we  humbly  and  penitently 
accept  this  redemption,  we  are  graciously  and  frankly  forgiven. 

The  redemption  by  Christ  is  two-fold — from  the  power  and  pol- 
lution, and  from  the  guilt  and  condemnation  of  sin.  One  branch 
of  redemption  is  from  the  power  and  pollution  of  sin.  The  apos- 
tle says,  He  gave  himself  for  us  to  redeem  us  from  iniquity — from 
our  vain  conversation,  and  to  purify  us  unto  himself. 

This  part  of  redemption  is  effected  in  that  change  which  is 
called  renovation,  regeneration,  repentance  and  conversion. 

This  change  consists  in  a  new  temper  and  disposition  of  mind, 
which  is  the  reverse  of  the  former  slavery  to  sin.  In  the  renewed 
soul  there  is  a  supreme  love  to  God,  and  a  general  benevolence 
to  mankind — there  is  an  extirpation  of  former  ungodly  lusts  and 
guilty  passions,  such  as  envy,  hatred,  malice ;  and  an  introduction 
of  opposite  tempers.  The  understanding  is  enlightened  to  discern 
spiritual  things  in  their  excellency  and  importance.  The  reason 
is  employed  in  examining  and  proving  the  good  and  acceptable 
will  of  God.  The  conscience  becomes  tender,  and  susceptible 
of  holy  impressions.  The  heart  of  stone  is  taken  away  and  a 
heart  of  flesh  created  in  its  place.  The  affections  are  withdrawn 
from  earthly  things,  and  set  on  things  above.  The  perverse  will 
is  subdued,  and  made  subject  to  the  will  of  God.  The  life  is  de- 
voted to  God  in  new  and  willing  obedience.  The  language  of 
the  renewed  soul  is,  "  Lord,  what  wilt  thou  have  me  to  do  ?  What 
I  know  not,  teach  thou  me.  Wherein  I  have  done  iniquity  I  will 
do  no  more." 

This  change  is  effected  in  the  soul  by  the  word  and  spirit  of 
God,  both  which  are  procured  for  us  by  the  redemption  of  Christ. 
The  apostle  says,  "  God  hath  saved  us  by  the  washing  of  regen- 
eration, and  renewing  of  the  Holy  Spirit,  which  he  hath  shed  ou 
us  abundantly  through  Jesus  Christ  the  Saviour,  that  being  justi- 
fied by  his  grace  we  may  be  made  heirs  according  to  the  hope  of 
eternal  life." 

The  word  of  Christ  is  the  means  of  conversion,  and  the  Spirit 
of  Christ  accompanying  it  gives  it  efficacy  and  power.  Hence 
the  word  is  called  the  sword  of  the  Spirit.     The  apostle  says, 


* 

114  SERMON  ELEVENTH. 

"  God  of  his  own  will  hath  begotten  us  by  the  word  of  truth,  that 
we  might  be  holy  as  the  first  fruits,  which  were  dedicated  to 
God."  "  Therefore,"  says  he,  "  be  swift  to  hear,  and  receive 
with  meekness  the  ingrafted  word." 

The  word  comes  to  us  as  a  free  gift.  We  have  done  nothing 
to  procure  it.  It  is  not  owing  to  ourselves  that  a  revelation  has 
been  afforded  to  mankind,  or  that  we  were  born  and  educated  un- 
der it.  Our  enjoyment  of  this  privilege  is  the  fruit  of  God's 
sovereign  goodness.  It  is  he  who  has  made  us  to  differ  from  the 
many  thousands,  who  have  never  known  the  gospel. 

The  Spirit  is  God's  free  gift  through  Christ.  It  is  a  benefit, 
which  our  guilty  race  could  never  have  claimed.  It  is  called  the 
spirit  of  grace,  because  it  is  granted  in  a  way  of  grace.  They 
who  have  been  the  subjects  of  its  awakening  and  renewing  influ- 
ences must  acknowledge  that  God  of  his  own  will  hath  begotten 
them ;  he  worked  in  them  of  his  own  good  pleasure.  The  Spirit 
has  come  to  them  freely  without  money — without  any  previous 
works  of  their  own,  which  could  give  them  a  claim  to  it.  The 
convert  when  he  looks  back  on  his  past  life,  sees  that  he  has  done 
much  to  grieve  the  Spirit,  and  nothing  to  give  him  a  right  to  it 
either  on  the  foot  of  his  own  desert,  or  on  the  foot  of  God's  prom- 
ise. He  admires  that  grace,  which  has  made  him  to  differ  from 
those,  who  still  are  under  the  bondage  of  sin. 

The  other  part  of  redemption  is  from  the  guilt  and  condemna- 
tion of  sin.  This  comes  by  Christ  without  money — without  any 
desert  of  our  own.  As  transgressors  of  God's  law,  we  are  under 
a  sentence  of  condemnation.  And  the  sentence  is  just.  Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us.  He  gave  himself  for  us  an  offering  and  a  sacrifice  to  Godf 
that  God  might,  consistently  with  the  ends  of  his  government,  par- 
don our  sins,  and  receive  us  to  favour.  He  has  been  made  sin  for 
us,  that  we  might  be  made  the  righteousness  of  God  in  him.  And 
there  is  now  no  condemnation  to  them  who  are  in  Christ  Jesus,, 
who  walk  not  after  the  flesh,  but  after  the  Spirit. 

This  plan  of  redemption  is  all  free — all  gracious.  "  God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish,  hut  have  everlasting  life." 


SEKMOX  ELEVENTH.  115 

^  Jesus  so  loved  us,  lliat  he  gave  himself  an  offering  and  a  sacri- 
fice to  God  for  a  sweet  smelling  savour."  "  Greater  love  hath  no 
man  than  this,  that  he  lay  down  his  life  for  his  friend.  But  God 
commended  his  love  toward  us,  in  that  while  we  were  sinners 
Christ  died  for  us." 

These  two  parts  of  redemption  perfectly  coincide.  The  re- 
mission of  guilt  without  renovation  of  heart,  would  be  no  real 
benefit,  because  if  the  power  of  sin  remained  in  full  operation, 
guilt  and  condemnation  would  immediately  return.  The  pardon 
is  necessarily  suspended  on  our  repentance  of  sin  and  deliverance 
from  its  power ;  for  otherwise  pardon  would  cease  to  be  pardon. 
It  would  still  leave  us  obnoxious  to  eternal  misery. 

Let  us  admire  that  grace  which  brings  salvation  in  such  a  wise 
and  wonderful  manner.  It  tenches  us  to  live  soberly,  righteously 
and  piously,  and  thus  to  look  for  the  blessed  hope  of  salvation, 
through  Christ,  who  gave  himself  for  us,  that  he  might  redeem  us 
from  iniquity,  and  purify  us  unto  himself,  and  make  us  zealous  of 
good  works. 

Let  us  all  examine  ourselves  whether  we  are  among  those  who 
have  sold  themselves  to  sin.  If  we  find  in  ourselves  the  charac- 
ters of  such  slaves,  it  becomes  us  to  consider  the  dangerous  pre- 
dicament in  which  we  stand.  Slaves  now,  and  bound  over  to 
punishment.  Let  us  realize  the  infinite  importance  of  a  speedy 
deliverance.  Final  condemnation  for  sin  we  all  dread.  We  wish 
this  may  he  prevented.  The  prevention  of  it  depends  on  our 
present  emancipation  from  the  slavery  of  sin.  This  emancipation 
as  we  have  heard,  is  not  effected  by  the  powers  of  our  corrupt 
and  enslaved  nature. 

But  God  has  put  into  our  hands  the  means  of  deliverance,  and 
he  has  give  us  reason  to  expect,  in  the  use  of  these,  such  con- 
curring influences  of  the  spirit,  as  may  be  sufficient  to  render  the 
means  effectual.  This,  therefore,  is  the  command  of  the  gospel, 
"  Work  out  your  own  salvation  with  fear  and  trembling,  for  it  is 
God  who  worketh  in  you  of  his  own  good  pleasure." 

You  have  perhaps  felt,  and  now  sometimes  feel,  the  awakening 
and  convincing  power  of  the   word.     This   effect  is,   doubtless, 
owing  to  a  Divine  excitement.     Resist  not  the   spirit — obey  its 
15 


11(5  SERMON  ELEVENTH. 

strivings — yield  to  its  impressions — attend  on  the  instructions  of 
the  word.  Receive  them  with  a  teachable  mind — and  wait  upon 
God  continually  in  the  way  which  he  has  prescribed. 

Then  shall  ye  know,  if  ye  follow  on  to  know.  Seek  eternal 
life  by  a  continuance  in  well  doing.  This  is  a  day  of  hope  ;  lay 
hold  on  the  hope  set  before  you. 


SERMON    XII. 


BIGOTRY,    PRIDE    AND    CARELESSNESS    IN    RELIGION. 


ACTS  xviii.  12—17. 

-And  when  Gallio  was  deputy  of  Achaia,  the  Jews  made  insurrection 
ivith  one  accord  against  Paul,  and  brought  him  before  the  judg- 
ment seat,  saying,  This  fellow  persuadeth  men  to  worship  God 
contrary  to  the  law.  And  when  Paul  was  now  about  to  open  his 
mouth,  Gallio  said  to  the  Jews,  If  it  were  a  matter  of  wrong,  or 
of  ivicked  lewdness,  O  ye  Jews,  reason  would,  that  I  should  bear 
with  you.  But  if  it  be  a  question  of  words  and  names,  and  of 
your  law,  look  ye  to  it ;  for  I  ivill  be  no  judge  of  such  matters. 
And  he  drove  them  from  the  judgment  seat.  Then  all  the  Greeks 
took  Sosthenes,  the  chief  ruler  of  the  synagogue,  and  beat  him  be- 
fore the  judgment  seat.  And  Gallio  cared  for  none  of  these 
things. 

Keligion  is  a  matter  of  such  universal  importance,  that,  if  ob- 
servation did  not  shew  us  the  contrary,  we  should  suppose  it 
would  engage  the  most  serious  attention  of  every  man,  who  had 
an  opportunity  to  acquaint  himself  with  it.  Common  reason 
teaches  us,  that  we  ought  principally  to  attend  to  our  highest  in- 
terest. Religion  instructs  us  what  this  is,  where  it  lies,  and  how  it 
may  be  secured.  Religion  therefore  ought  to  be  every  man's  first 
concern.    And  yet  a  great  part  of  mankind,  yea,  many  of  supe* 


jl3  SERMON  TWELFTH. 

vior  rank  and  education,  appear  as  indifferent  to  it,  as  if  it  were  a 
mere  fable  or  romance.  And  among  those  who  seem  to  have 
some  kind  of  zeal  for  it,  you  will  see  not  a  few,  whose  zeal  is  lit- 
tle else  than  pride,  curiosity  and  party  design. 

These  two  tempers  with  regard  to  religion,  indifference  and 
false  zeal,  both  equally  wrong,  and  equally  inconsistent  with  the 
spirit  of  the  gospel,  remarkably  appeared  in  the  persons  mention- 
ed in  the  story  now  before  us.  The  Jews  and  Greeks,  warmed 
against  each  other  by  religious  differences,  proceeded  to  open  vio- 
lence. Gallio  was  perfectly  indifferent  about  the  matter  in  ques- 
tion, and  cared  not  which  party  was  in  the  right,  or  whether  either 
of  them. 

In  order  to  understand  the  characters  here  exhibited,  it  will  be 
useful  to  attend  a  little  .to  the  story.  Gallio  was  governor  of  Achaia, 
one  of  the  ancient  Grecian  states  5  but,  at  that  time,  a  province  of 
the  Roman  empire.  The  chief  city  was  Corinth,  a  place  dis- 
tinguished by  wealth,  learning  and  vice.  Here  Paul  spent  a  year 
and  six  months  preachmg  the  gospel ;  and  he  found  considerable 
success.  The  Jews  had  a  synagogue  in  the  city,  the  chief  ruler 
of  which  was  Qrispus.  This  man,  under  Paul's  ministry,  became 
a  convert  to  the  gospel,  and  was  baptized  with  all  his  family.  He 
now,  it  seems,  resigned  his  office,  or  was  removed  from  it ;  for 
soon  after  his  conversion,  Sosthenes  is  called  the  chief  ruler,  and 
is  represented  as  being  at  the  head  of  the  party,  which  rose  against 
Paul. 

In  this  synagogue  Paul  used  to  preach  every  Sabbath,  not  only 
to  Jews,  but  also  to  Greeks,  many  of  whom  came  to  hear  this  new 
and  extraordinary  preacher.  The  Greeks  were  a  curious  and  in- 
quisitive people,  and  very  fond  of  hearing  those  who  taught  any 
thing  new.  The  Jews  offende.i  at  the  doctrine  of  Paul,  especial- 
ly at  his  asserting  the  abolition  of  the  legal  ceremonies,  and  the 
sufficiency  of  faith  in  Christ  to  salvation,  made  an  insurrection 
against  him,  and  brought  him  before  Gallio,  the  governor  of  the 
province,  alleging,  diat  he  persuaded  men  to  worship  God  con- 
trary to  their  law. 

We  here  see  the  force  of  prejudice,  and  into  what  palpable  in- 
consistences it  will  drive  men.     The  Jews  condemned  the  Ro» 


SERMON  TWELFTH.  U§ 

yuan  dominion  over  them  as  an  unjust  usurpation  and  a  cruel  op- 
pression. They  were  anxious  to  shake  off  the  yoke.  Had  a 
man  pleaded  in  defence  of  it,  they  would  have  denounced  him 
as  an  enemy  of  their  nation.  But  they  would  apply  to  it,  when 
they  could  serve  their  own  turn  by  it.  They  would  bring  Paul 
before  a  Roman  governor  to  obtain  judgment  against  him  even  in 
a  matter  of  religio.i,  which  of  all  things  is  most  remote  from  the 
proper  jurisdiction  of  a  civil  magistrate. 

Paul  hearing  the  accusation  laid  against  him,  arose  to  make  his 
defence.  But  the  governor  stopped  the  process.  He  said  to  the 
accusers  ;  "  If  it  were  a  matter  of  wrong,  or  of  wicked  lewdness, 
O  ye  Jews,  reason  would,  that  I  should  bear  with  you;  but  if  it 
be  a  question  of  words,  and  of  names,  and  of  your  law,  look  ye 
to  it,  for  I  will  be  no  judge  of  such  matters."  If  ye  had  brought  a 
charge  against  this  man  for  any  injury,  or  trespass,  or  violation  of 
the  laws  of  the  state,  I  would  patiently  hear  you.  But  if  it  be 
only  a  question,  whether  his  doctrine  be  agreeable  to  your  law  j 
whether  the  name  of  Messiah  belong  to  Jesus  whom  he  preaches, 
and  whether  his  religion  or  yours  be  the  truth,  I  shall  not  interpose. 
You  may  dispute  it  out  between  you.  So  he  drave  them  from  the 
judgment  seat. 

Gallio,  indeed,  as  a  magistrate  had  no  concern  in  this  matter. 
But  as  a  man,  he  was  as  much  interested  in  it  as  Paul  himself. 
Every  man  has  a  right  to  think  for  himself  in  things  which  relate 
merely  to  religion ;  and  he  ought  to  be  at  liberty  to  examine  and 
judge  without  fear  or  control.  Let  every  man  be  fully  persuaded 
in  his  own  mind.  Though  the  magistrate  is  bound  to  aid  and  pro- 
tect what  he  believes  to  be  the  true  religion,  yet  he  is  never  to 
punish  men  for  a  religious  opinion,  nor  for  speaking  or  professing 
that  opinion,  in  case  it  interferes  not  with  the  peace  of  society, 
which  truth  never  does. 

But  though  Gallio  had  no  right  to  decide  judicially  in  the  mat- 
ter brought  before  him ;  yet  it  was  infinitely  important  to  himself, 
that  he  should  decide  conscientiously,  and  settle  his  own  private 
judgment.  The  question  referred  to  him,  whether  Jesus,  whom 
Paul  preached,  was  the  Saviour  of  a  guilty  world,  and  whether 
the  .  doctrine,  which  Paul  taught,  was  the  true  way  of  salvation,, 


120  SEHMON   TWELFTH. 

ought  to  have  engaged  his  most  serious  attention.  He  had  now 
a  fine  opportunity  to  gain  the  necessary  information.  One  of  the 
most  noted  preachers  of  Christianity  was  brought  before  him  and 
accused  for  his  doctrine.  This  preacher  was  now  opening  his 
mouth  to  explain  and  defend  his  religion.  Would  Gallio  have 
had  a  little  patience,  he  might  have  heard  what  it  was,  and  on 
what  foundation  it  stood,  and  might  soon  have  been  able  to  judge 
whether  he  ought  to  become  a  christian.  But  he  abruptly  dis- 
missed the  -business  ;  not  merely  because  he  would  not  interefere 
in  a  case  foreign  to  his  judicial  character,  but  because  it  was  a 
matter  of  religion,  in  which  he  was  not  disposed  to  concern  him- 
self either  as  a  magistrate  or  a  man. 

The  Greeks  resented  the  abuse  which  the  Jews  had  offered  to 
Paul.  And  finding  that  the  governor  would  not  patronize  the 
Jews,  they  immediately  seized  Sosthenes,  the  head  of  the  Jewish 
faction,  and  beat  him  before  the  judgment  seat.  Gallio  looked 
silently  on  ;  he  would  not  use  his  authority  so  far  as  to  preserve 
peace  and  order  in  his  own  presence.  He  cared  for  none  of  these 
things.  Religion,  he  saw,  was  the  object  of  the  quarrel.  It  was 
a  matter  too  low  for  his  interference.  He  would  leave  the  parties 
to  fight  it  out  among  themselves. 

We  see  in  these  Jews  the  extravagances  of  a  blind,  religious 
zeal.  We  see  in  the  Greeks  the  mischievous  effects  of  vain  curi- 
osity and  self-conceit.  And  in  Gallio  we  see  a  proud  indifference 
to  all  religion.  It  will  be  useful  to  employ  a  few  thoughts  on  each 
of  these  tempers. 

I.  We  will  consider  the  extravagance  of  that  religious  zeal 
which  actuated  the  Jews. 

Bigotted  to  their  own  sentiments  and  usages,  they  despised  all 
who  embraced  not  the  same,  and  persecuted  all  who  dared  to  op- 
pose them,  or  even  to  dissent  from  them.  The  apostle  says, 
"  They  killed  the  Lord  Jesus,  and  have  persecuted  us.  They 
please  not  God  and  are  contrary  to  all  men,  forbidding  us  to 
speak  to  the  Gentiles,  that  they  might  be  saved."  When  Paul 
preached  the  doctrines  of  Christ  to  the  Jews  in  Corinth,  influ- 
enced by  this  spirit  of  bigotry,  they  opposed  themselves  and  blas- 
phemed;  rose  against  him  tumultuously,  and  brought  him  before 


SERMON  TWELFTH. 


121 


the  magistrate  for  teaching  doctrines  contrary  to  their  law.  They 
gloried  in  their  zeal  for  God,  which  prompted  them  so  violently 
to  oppose  a  man,  who  taught  doctrines  so  different  from  their 
own.  They  trusted  in  themselves  that  they  were  righteous,  be- 
cause they  could  bear  no  contradiction  to  their  own  religious  opin- 
ions and  ceremonial  usages.  But  in  all  their  zeal  there  was  noth- 
ing of  the  spirit  of  true  religion.  This  is  always  meek  and  hum- 
ble, peaceable  and  benevolent. 

Godly  zea!  in  religious  matters  is  concerned  to  know  what  is 
truth.  It  entertains  a  modest  self-distrust  in  all  doubtful  cases. 
It  is  swift  to  hear,  slow  to  speak,  and  slow  to  wrath.  It  will,  in- 
deed, contend  earnestly  for  the  truth ;  but  will  contend  with  a 
calm,  not  with  a  violent  spirit.  It  will  allow  others  the  privilege 
which  it  claims  for  itself.  It  is  first  pure,  then  peaceable,  gentle 
and  easy  to  be  entreated,  full  of  mercy  and  good  fruits.  The 
zeal,  which  is  accompanied  with  bitter  envying  and  strife,  de- 
scendeth  not  from  above,  but  proceedeth  from  an  earthly,  carnal 
and  infernal  source. 

In  the  second  place,  we  will  attend  to  the  conduct  of  these. 
Greeks.  They  were  of  a  different  cast  from  the  Jews.  They 
had  not  the  same  contracted  bigotry  ;  but  they  had  more  of  a  vain 
curiosity.  And  this  led  them  into  the  same  extravagance,  as  ap- 
peared in  the  Jews.  They  criminated  each  other,  and  yet  both 
acted  alike. 

The  Greeks  sought  rafter  wisdom;  after  new  schemes  of  phi- 
losophy— new  deities — new  forms  of  worship.  They  were  fond 
of  hearing  and  telling  something  new.  They  were  eager  to  hear 
Paul,  because  they  imagined  he  would  bring  to  their  ears  some 
novel  sentiments,  which  might  amuse  and  entertain  them.  And 
when  they  found  that  the  Jews  were  endeavoring  to  stop  his 
mouth,  mortified  at  the  disappointment,  they  used  Sosthenes,  the 
Jewish  leader,  with  the  same  violence,  as  the  Jews  had  before  of- 
fered to  Paul.  Yea,  they  carried  the  matter  farther ;  they  beat 
the  ruler  of  the  synagogue  in  the  presence  of  the  court.  They 
despised  the  narrow  spirit  of  the  Jews,  and  valued  themselves  on 
that  liberality  which  was  willing  to  hear  what  every  man  had  to 
say.    And  yet  they  were  as  remote,  as  the  bigotted  Jews,  from 


122  SERMON  TWELFTH. 

that  peace,  candor  and  condescension  which  is  the  spirit  of  true 
religion.  They  could  persecute  a  Jew  for  not  allowing  Paul  to 
preach,  as  readily  as  the  Jews  persecuted  the  apostle  for  preach- 
ing contrary  to  their  sentiments.  They  were  as  violent  against 
the  Jewish  bigotry,  as  the  Jews  were  against  Paul's  Christianity. 
They  ran  into  the  same  excess,  which  they  condemned  in  others. 

True  liberality,  in  this  case,  would  have  pitied  these  blinded 
zealots,  and  labored  to  bring  them  to  a  better  temper.  It  would, 
indeed,  have  interposed  to  support  the  injured  apostle ;  but  it 
would  not  have  retaliated  on  his  opposers  the  violence  which  they 
offered  to  him.  A  wise  man  and  one  endued  with  knowledge, 
will  shew  out  of  a  good  conversation  his  works  with  meekness  of 
wisdom. 

You  see,  that  men  may  be  zealous  aboift  things  which  relate 
to  religion,  and  yet  have  nothing  of  that  temper,  which  essentially 
belongs  to  religion.  It  is,  therefore,  important,  that  every  man 
carefully  examine  his  own  heart. 

If  you  have  no  concern  at  all  about  religion,  there  is  little  need 
of  examination.  Your  character  is  obvious.  But,  perhaps  you 
are  not  indifferent.  You  feel  a  warm  displeasure  against  the  men 
who  differ  from  you  in  the  doctrines  and  forms  of  religion.  You 
take  all  opportunities  to  speak  against  them ;  to  malign  their  per- 
sons, to  discredit  their  opinions  and  to  vindicate  your  own ;  and 
you  think  a  love  of  truth  and  virtue  reigns  in  your  heart,  because 
you  cannot  bear  them  that  are  evil.  But  perhaps  all  this  may 
proceed  from  pride,  envy,  self-confidence  and  worldly  affection. 
Do  you  not  feel  and  conduct  in  the  same  manner  toward  those: 
who  oppose  your  favorite  sentiments  in  politicks  ?  If  you  would 
know  whether  your  zeal  is  pious,  enquire  whether  you  are  zeal- 
ous to  discover  truth — to  detect  your  own  errors — to  amend  your 
own  tempers — to  maintain  good  works — whether  your  zeal  against 
the  sins  and  errors  of  other  men  be  mixed  with  that  charity,  which 
suffers  long  and  is  kind,  and  which  labors  rather  to  promote  their 
virtue,  than  to  wound  their  character. — You  readily  embrace  every 
opportunity  to  hear  the  word  preached.  So  far  is  well.  But  are 
your  motives  pious  ?  Are  you  doers  as  well  as  hearers  of  the 
word  ?   Do  you  lay  aside  all  guile  and  hypocrisy,  and  receive  th« 


SERMON  TWELFTH.  123 

Word  with  meekness  and  self-application  ?  These  Greeks  were 
eager  to  hear  Paul  preach,  but  were  little  influenced  by  that  gos- 
pel which  he  preached.  Curiosity  and  a  love  of  novelty  were 
iheir  motives.  It  was  not  the  spirit  of  the  gospel  which  prompted 
their  outrage  on  Sosthenes.  It  is  wise  to  examine  what  motive 
influences  you.  Is  it  a  desire  to  know  your  hearts,  your  duty, 
and  your  character — to  be  instructed  and  quickened  in  the  way  of 
salvation  ?  Or  is  it  a  desire  to  hear  some  curious  speculations — to 
know  what  will  be  said  on  some  controverted  points,  or  to  follow 
the  custom  of  the  times  ?  You  may  be  pleased  with  a  sound  ar- 
gument, a  good  style,  and  an  agreeable  manner,  and  yet  have  no 
relish  for  truth.  If  it  be  a  love  of  the  gospel  which  governs  you. 
you  will  be  as  careful  to  live  by  it  every  day,  as  you  are  to  hear 
it  one  day  in  seven.  Religion  is  consistent  with  itself.  If  it  rules 
your  heart,  it  will  make  you  holy  in  all  manner  of  conversation. 

We  see  further,  that  it  is  no  uncommon  thing  for  men  to  run 
into  the  same  absurdities,  which  they  condemn  in  others.  The 
Jews  complained  of  the  oppressions  of  the  Roman  government, 
and  yet  would  subject  Paul  to  this  government.  They  denied 
the  right  of  the  Romans  to  rule  over  them,  and  yet  would  pros- 
ecute this,  their  countryman,  in  a  Roman  court.  The  Greeks  con- 
demned the  violence  with  which  the  Jews  proceeded  against 
Paul,  and  at  the  same  time  treated  the  Jews  with  greater  violence. 
We  easily  see  faults  in  others,  but  are  often  blind  to  our  own.  Let 
us  watch  over  ourselves,  review  our  conduct,  and  enquire  whether 
it  be  such  as  we  should  approve  in  another — such  as  we  should 
justify  in  an  enemy,  or  recommend  to  a  friend.  In  a  case  of  doubt, 
let  us  ask  ourselves,  what  advice,  in  a  similar  case,  we  would  give 
to  a  son,  or  brother.  Thus  we  may  often  judge  of  our  ownselves, 
what  is  right. 

I  proceed,  thirdly,  to  consider  that  spirit  of  carelessness  which 
appeared  in  Gallio. 

He  despised  the  bigotry  of  the  Jew,  and  the  pride  of  the  Greek. 
He  saw  their  dispute  rise  to  blows,  but  took  no  measures  to  ter- 
minate it.  He  felt  superior  to  such  matters  as  they  were  contend- 
ing about.  But  unhappily,  poor  man,  he  was  as  indifferent  to  the 
doctrine  of  salvation  preaHied  by  Paul.  n=  lie  wa^  to  the  philoso- 


124  SERMON  TWELFTH. 

phy  of  the  Greeks,  and  the  ceremonies  of  the  Jews.  He  cared 
for  none  of  these  things.  He  would  neither  interpose  to  part  the 
contending  Jews  and  Greeks,  nor  condescend  to  hear  Paul  ex- 
plain and  defend  his  religion.  We  condemn  his  carelessness,  ar; 
much  as  he  despised  the  vanity  and  the  obstinacy  of  the  others. 
And  how  many  among  us  are  chargeable  with  the  same  indiffer- 
ence in  religion — the  same  carelessness  about  their  souls. 

There  is,  in  some,  an  indifference  to  all  religion.  Though  they 
think  it  well  for  society,  that  some  apprehensions  of  a  Deity  and  a 
future  judgment,  and  some  forms  of  worship  should  be  maintained  ; 
yet  to  religion,  considered  as  the  means  of  rendering  us  accepta- 
ble to  the  Deity,  and  preparing  us  for  future  blessedness,  they  pay 
no  attention.  But  if  we  are  rational  and  immortal  beings,  reli- 
gion must  infinitely  concern  us  all  ;  and  every  man  must  be  in- 
dispensably bound  to  believe  its  truth  and  divinity,  understand  its 
doctrines  and  precepts,  and  govern  his  heart  and  life  by  them. 

There  are  few  who  profess  to  disbelieve  the  gospel  ;  and  yet 
there  are  many  who  live  as  if  they  disbelieved  it.  But  what  ad- 
vantage can  they  expect  from  it  without  a  care  to  live  agreeably 
to  it  ?  And  where  is  their  consistency  in  assenting  to  it  as  true, 
and  contradicting  it  in  practice  ?  Will  such  a  faith  save  them  ? 
Their  faith,  being  without  works,  is  dead. 

There  is  such  a  thing  as  a  man's  being  careless  and  easy  in  his 
mind,  when  he  has  no  persuasion  of  present  safety.  If  convic- 
tions of  sin,  and  apprehensions  of  judgment,  now  and  then,  press 
upon  them,  they  smother  or  divert  them  by  the  employments,  or 
amusements  of  the  world,  and  compose  their  minds  to  the  former 
state  of  indifference. 

Delay  is  carelessness.  For  now  is  the  day  of  salvation.  The 
future  is  not  our's.  Wre  know  not  what  shall  be  on  the  morrow. 
If  we  dare  not  dismiss  all  thoughts  of  religion,  we  ought  to  attend 
to  it  now.  If  it  be  too  important  to  be  finally  neglected,  it  is  too 
important  to  be  postponed  to  another  day. 

They  who  rashly  expose  themselves  to  temptations,  or  run  into 
the  known  path  of  iniquity,  discover  as  great  carelessness,  as  the 
man  mentioned  in  our  text.  He  was  careless  about  religion  in 
general.     He  little  concerned  himself  whether  there  was  such  a 


SERMON  TWELFTH.  125 

flung  ;  and  if  there  were,  whether  it  were  to  be  found  among  Ro- 
mans or  Greeks,  Jews  or  Christians.  This  was  carrying  his  indif- 
ference to  a  great  length.  You  believe  that  there  is  such  a  thing  as 
religion,  and  that  it  is  found  among  Christians.  So  far  is  well.  But 
what  is  the  design  of  this  religion  ?  Does  it  not  teach  you  a  holy 
life  ?  Does  it  give  any  hope  but  in  this  way  f  If  you  still  go  on 
fearless  in  a  course  of  sin,  what  benefit  can  you  expect  from  such 
a  religion  as  you  at  present  have  I 

A  neglect  of,  or  negligent  attendance  on  the  means  of  religion 
is  an  evidence  of  a  careless  heart.  You  have  God's  word  ;  does 
it  lie  by  you,  unread  ?  His  house  is  near  you  ;  do  you  turn  away 
your  feet  from  it  ?  Or  do  you  read  and  hear  divine  truths  without 
any  application  of  them  to  yourselves  ?  Is  your  mind  unimpress- 
ed with  the  warnings  set  before  you  ?  Do  you  make  light  of  the 
calls  and  invitations  of  divine  grace  ?  When  you  hear  the  terms 
of  salvation  stated,  do  you  feel  no  concern  to  comply  with  them  ; 
but  depart  from  God's  house  with  the  same  cold  heart,  which  you 
brought  thither  ?  Do  you  live  without  prayer  and  without  the  seri- 
ous thoughts  of  death,  judgment  and  eternity?  You  are  like  the 
heathen  magistrate,  who  cared  for  none  of  these  things. 


SERMON  X11I. 


THE    DANGER    OP    CARELESSNESS. 


ACTS  XVIII.  12—17. 


And  when  Gallio  was  deputy  of  Achaia,  the  Jews  made  insurrec- 
tion with  one  accord  against  Paul  and  brought  him  before  the 
judgment  seat,  fyc.  &fc. 

From  the  carelessness  of  Gallio,  the  Roman  governor  of 
Achaia,  we  have  taken  occasion  to  consider  and  illustrate  that 
spirit  of  indifference  to  religion,  which  is  too  common  and  ob- 
servable in  all  times  and  places. 

I  shall  now,  as  I  proposed,  shew  the  unreasonableness  and  dan- 
ger of  indulging  this  careless  temper  in  a  matter  of  such  immense 
and  universal  concern  as  religion. 

If  there  be  such  a  thing  as  religion,  it  is  a  matter  of  infinite  im- 
portance. It  cannot  be  indifferent  in  itself;  and  a  spirit  of  indif- 
ference to  it,  must  be  unreasonable  in  its  nature  and  fatal  in  its 
consequences.  It  is  impossible,  that  a  thinking  man  should  enjoy 
a  settled  peace  of  mind  on  any  principles,  but  those  of  religion ; 
because  on  no  other  can  he  feel  himself  safe.  Set  these  aside, 
and  all  before  him  is  darkness,  confusion  and  horror. 

I  pity  the  unhappy  man,  who  disbelieves  the  government  of  a 
Deity  and  the  immortality  of  the  soul ;  for  what  comfort  can  he 
find  under  the  adversities  of  life,  or  in  the  approach  of  death  ? 


SERMON  THIRTEENTH. 


12: 


There  is  no  throne  of  grace  for  him  to  resort  to — no  future  hap- 
piness for  him  to  anticipate.  Annihilation  is  his  refuge  from  the 
terrors  of  conscious  guilt.  But  it  is  a  gloomy  refuge.  He  runs 
to  it,  not  because  he  loves  it,  but  only  because  he  prefers  it  to  the 
punishment  which  his  sins  deserve.  He  is  like  a  man  who  leaps 
from  his  chamber  window,  when  his  house  is  on  fire  ;  not  because 
he  wishes  to  hazard  a  fall,  but  because  he  would  escape  destruc- 
tion in  the  flames. 

But  alas  !  poor  man,  he  is  not  sure  of  this  sad  exemption  from 
future  misery.  Here  is  a  wonderful  fabrick,  which  exhibits  every 
mark  of  wisdom,  goodness  and  design.  It  came  into  existence 
somehow  or  other.  Whatever  supposition  he  may  make  to  quiet 
his  fears,  still  he  must  fear  there  is  a  God  who  formed,  and  who 
supports  it.  And  if  there  is  a  God  who  made  the  world,  and  made 
him  a  rational  being,  he  must  fear  that  this  God,  in  some  future 
period,  will  call  him  to  an  account  for  his  conduct,  and  punish 
him  for  his  wickedness.  Let  him  flatter  himself  as  much  as  ho 
pleases,  still,  if  he  opens  his  eyes,  he  will  see  reason  to  fear,  thai 
a  day  of  retribution  will  come,  and  sin  will  be  punished.  Yea, 
even  though  he  could  be  sure,  that  there  were  no  God,  and  that 
the  world  and  every  thing  which  belongs  to  it  were  the  effects  of 
mere  chance,  he  has  no  security  from  misery.  The  same  chance, 
which  has  brought  him  into  existence  here,  may  bring  him  into 
existence  elsewhere.  The  same  contingence  of  events  which 
has  subjected  him  to  many  troubles  in  this  world,  may  cast  him 
into  a  condition  eternally  and  completely  miserable  in  another. 
What  satisfaction,  then,  can  a  mortal  have,  but  upon  the  firm  be- 
lief, that  there  is  a  holy,  wise,  just  and  merciful  Being,  who  made 
and  governs  the  world — that  there  is  a  way  in  which  he  may  se- 
cure the  favour  of  this  Being — that  he  has  been  instructed  in,  and 
has  complied  with,  the  terms  of  his  favor — that  consequently  he 
shall  be  forever  happy,  when  life  shall  end,  and  all  his  connexions 
with  mortality  shall  be  dissolved  ?  A  wise  and  prudent  man,  as  he 
regards  his  own  peace  and  happiness,  will  endeavor  to  be  well 
settled  in  the  principles  of  religion — to  understand  what  it  requires 
and  what  it  forbids,  and  what  fears  and  hopes  it  sets  before  him. 


|28  SERMON  THIRTEENTH. 

He  will  submit  to  the  influence  of  this  religion,  and  give  diligence 
to  ascertain  his  interest  in  its  promises. 

Such  a  general  contempt  of  all  religion,  as  Gallio  discovered, 
is  an  infatuation,  of  which  we  should  hardly  think  the  human 
mind  capable.  You  condemn  his  carelessness.  But  enquire 
whether  you  are  not  guilty.  You  believe  there  is  a  God,  a  future 
state,  and  an  eternal  retribution.  You  believe  the  gospel  to  be  a 
Divine  revelation  and  to  contain  the  words  of  eternal  life.  But 
do  you  feel  and  act,  as  if  you  believed  these  things  ?  You  wonder 
at  the  carelessness  of  the  infidel,  who  disbelieves  the  truth  of  reli- 
gion, and  yet  neglects  to  examine  it.  May  not  he,  in  his  turn, 
wonder  at  you,  who  profess  to  believe  the  truth  of  religion,  and 
yet  live  in  a  practical  neglect  of  it  ? 

You  say,  you  believe  the  divi.iity  of  the  gospel.  On  this 
ground  permit  me  to  argue  with  you,  and  evince  the  danger  of  a 
careless  maimer  of  life. 

1.  Seriously  consider  what  it  is  that  you  are  careless  about.  It 
is  not  wealth  or  honor — it  is  not  food  or  raiment — it  is  not  health 
or  life.  It  is  something  greater  than  all  these.  It  is,  your  eternal 
salvation. 

You  are  placed  here  on  probation  for  another  state  of  exis- 
tence. Happiness  or  misery  is  before  you,  according  as  you  ac- 
quit yourself  in  this  probation.  Is  not  this  a  serious  thought  ? — 
You  are  soon  to  die.  Death  terminates  your  probation,  and 
brings  you  to  a  judgment,  which  will  fix  your  condition  for  eter- 
nity. You  must  hereafter  stand  before  the  righteous  Judge.  You 
are  careless  now.  Will  you  be  so  then  ?  What  defence  will  you 
make  ?  What  intercessor  will  you  find  ?  To  which  of  the  saints 
will  you  turn  ?  Angels  and  men  and  your  own  conscience  will 
condemn  you.  The  compassionate  Redeemer,  who  once  wept 
over  careless  sinners,  will  not  interpose  for  you,  there.  He  will 
be  the  Judge.  The  scripture,  in  reference  to  the  final  judgment, 
speaks  of  the  wrath  of  the  Lamb.  Guilty  and  impenitent  souls 
will  be  sentenced  to  everlasting  punishment.  What  this  punish- 
ment will  be,  we  can  at  present  but  imperfectly  conceive.  But 
destruction  from  God's  presence — a  lake  of  fire  burning  with 
brimstone — torment  in  this  flame — a  worm  that  dieth  not,  and  a 


SERMON  THIRTEENTH.  {29 

fire  that  is  not  quenched — weeping  and  gnashing  of  teeth,  are  ex- 
pressions of  solemn  meaning,  and  of  awful  import.  The  distant 
possibility  of  such  an  issue  of  a  careless  and  impenitent  life,  ought 
to  arouse  every  sinner  from  his  guilty  slumbers.  Especially,  when 
he  considers  ; 

2.  That  he  is  now  exposed  to  this  issue. 

Your  time  of  trial  is  but  short.  The  day  of  retribution  draws 
near.  Though  now  you  carelessly  sleep  away  the  precious  hours 
on  which  the  happiness  of  eternity  depends,  you  know  not,  but  at 
the  next  hour,  you  may  open  your  eyes  in  the  world  of  despair. 
Can  you  think  of  this,  and  be  careless  still  ?  You  hope  for  time 
yet  in  reserve,  but  you  know  not  what  shall  be  on  the  morrow. 
It  is  presumption  beyond  all  description  to  risk  your  eternal  sol- 
vation on  the  continuance  of  so  precarious  a  life. 

3.  Consider  what  circumstances  you  are  placed  under,  and  how 
these  will  aggravate  the  guilt  of  a  careless  life. 

The  negligent  heathen  may  plead,  that  he  had  but  an  imperfect 
knowledge  of  duty  and  of  the  means  of  happiness.  A  future 
state,  the  forgiving  mercy  of  God,  the  way  of  salvation  for  sinners 
through  a  dying  Saviour,  had  not  been  revealed  to  him.  He  will 
be  beaten  with  few  stripes.  But  your  case  is  widely  different. 
You  have  the  word  of  God  in  your  hands.  Life  and  death  are 
set  before  you.  To  you  the  wrath  of  God  on  the  one  hand,  and 
the  grace  of  God  on  the  other,  are  revealed  from  heaven.  You 
have  assurance  of  pardon  on  repentance — you  have  the  offer  of 
Divine  assistance  on  your  seeking  it — you  have  repeated  invita- 
tations  and  warnings — the  word,  the  providence,  the  Spirit,  the 
ministers  of  God  urge  your  attention  to  your  eternal  interest. 
How  will  you  excuse  a  careless  life  ?  You  have  known  your 
Lord's  will.  If  you  prepare  not  to  meet  it,  you  must  be  beaten 
with  many  stripes. 

4.  It  may  be  proper  to  consider,  that  there  are  no  means  better 
adapted  to  awaken  you,  than  those  which  God  is  using  with  you. 

You  well  know,  that  you  must  apply  yourself  to  the  great  work 
of  salvation,  for  you  cannot  be  saved  in  carelessness  and  indiffer- 
ence. But  what  means  of  excitement  do  you  expect,  other  than 
those  which  you  have  ?  Do  you  need  instruction  ?  The   word  oi 


130  SERMON  THIRTEENTH. 

God  is  able  to  make  you  wise  unto  salvation.  Do  you  need  con- 
viction of  your  sinful  state  ?  The  gospel  gives  you  the  most  per- 
fect rules  of  trial.  By  these  is  the  knowledge  of  sin.  Do  you 
need  ardent  desires  of  future  happiness  .?  There  are  promises  of 
fulness  of  joy  and  everlasting  pleasure  in  God's  presence.  Do 
you  need  encouragement  ?  Through  Jesus  Christ  is  preached  un- 
to you  the  forgiveness  of  sins.  He  came  to  save  them  who  are 
lost.  Do  you  need  an  impressive  sense  of  your  danger  in  a  state 
of  impenitence  ?  The  gospel  reveals  the  wrath  of  God  against  all 
ungodliness  and  unrighteousness  of  men,  and  assures  you,  that 
without  repentance,  there  is  no  way  of  escape.  Would  you  be  as- 
sured, that  God  is  merciful  to  forgive  the  penitent  ?  He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  you,  how  shall  he  not 
with  him  also  freely  give  you  all  things  ? — Do  you  doubt  whether 
a  careless  life  will  end  so  miserably  as  you  have  been  told  ?  Look 
into  God's  word — consult  you  conscience — consider  the  tears,  the 
entreaties  and  the  sufferings  of  the  Saviour.  Why  did  he  weep 
over  sinners — why  did  he  warn  them  to  flee  from  the  wrath  to 
come — why  did  he  die  for  their  salvation,  if  there  were  not  some 
amazing  danger  before  them  ?  Think  what  agonies  he  endured  ; 
how  the  heavens  were  wrapt  in  darkness,  the  earth  seized  with 
convulsions,  and  the  rocks  torn  from  their  seats,  while  he  was  suf- 
fering for  your  sins.  And  then  say,  if  these  things  were  done  in 
a  green  tree,  what  will  be  done  in  the  dry  ? — Do  you  need  a  near- 
er  view  of  the  punishment  which  awaits  you  ?  Think  it  not  re- 
mote. You  know  not  what  shall  be  on  the  morrow.  Your  life  is 
a  vapor. — Do  you  doubt  whether  sin  tends  to  misery?  Consult 
your  experience.  Have  you  never  felt  the  painful  consequences 
of  your  own  misconduct  ?  Have  you  never  seen  men  reduced  to 
wretchedness  by  their  obstinacy  in  vice  ?  Have  you  never  been 
stung  with  remorse  for  your  sinful  actions  ? — Do  you  plead  in  ex- 
cuse for  your  negligence,  the  impotence  of  your  nature  ?  God's 
grace  is  sufficient  for  you.  He  gives  his  Holy  Spirit  to  them  who 
ask  him. 

You  presume  perhaps,  that  God  will  sooner  or  later  interpose 
to  awaken  you  by  some  special  operation  of  his  Spirit.  It  may 
be  so.     But  if  you  rest  in  this  presumption,  consider, 


SERMON  THIRTEENTH.  131 

5.  That  by  indulging  your  careless  disposition  you  may  pro- 
voke God  wholly  to  withdraw  his  spirit  from  you.  Have  you  not 
often  found  serious  thoughts,  convictions  and  resolutions  excited 
in  your  mind  ?  What  use  have  you  made  of  them  .?  Have  you 
practically  complied  with  them  ?  Or  have  you  resisted  and  sup- 
pressed them,  and  fallen  back  into  your  former  indolence  ?  Should 
the  Spirit  strive  with  you  again,  how  do  you  know  it  would  be 
better  obeyed  ?  The  awakened  sinner  has  every  encouragement 
to  seek  God's  grace  ;  "  for  he  that  hath,  to  him  shall  be  given." 
But  he  who  repels  present  convictions,  and  walks  in  the  way  of 
his  own  heart,  presuming,  that  God  will,  at  some  future  time,  ef- 
fectually work  in  him,  is  of  all  men  the  most  unlikely  to  receive 
that  effectual  grace,  on  which  he  so  unwarrantably  presumes. 

6.  If  the  means  of  awakening  fail  of  their  proper  effect,  they 
usually  have  a  contrary  effect.  The  tendency  of  evil  habits  is  to 
gain  strength  by  indulgence ;  and  none  more  so  than  a  habit  of 
sloth.  The  oftener  you  suppress  your  convictions,  the  fainter 
they  will  grow.  The  oftener  you  break  your  resolutions,  the 
weaker  they  will  become.  The  oftener  you  reject  Divine  warn- 
ings, the  smaller  will  be  their  effect.  The  more  you  accustom 
yourself  to  evil,  the  more  disinclined  you  will  be  to  do  good. 
The  longer  you  continue  in  your  indolence,  the  less  jDrobability 
is  there  of  your  awaking  out  of  it. 

Finally.  Be  intreated  to  consider,  that  you  are  every  day  in 
danger  of  falling  under  this  denunciation,  "  My  Spirit  shall  no 
longer  strive."  And  wo  to  you,  when  God  departs  from  you. 
That  this  has  been  the  case  of  some,  and  may  be  the  case  of  oth- 
ers, you  cannot  doubt,  when  you  hear  God  saying  to  the  ancient 
Jews,  "  My  people  would  not  hearken  to  my  voice ;  so  I  gave 
them  up  to  their  own  hearts'  lusts" — when  you  hear  the  Saviour 
saying  of  the  perverse  generation  in  his  day,  "  O  that  they  had 
known  in  this  their  day  the  things  which  belong  to  their  peace. 
but  now  they  are  hidden  from  their  eyes."  And  when  you 
hear  the  apostle  saying  of  some,  "  Because  they  liked  not  to  re- 
tain God  in  their  knowledge,  he  gave  them  up  to  a  reprobate 
mind."  If  such  has  been  the  case  of  some,  beware  lest  the  same 
evil  come  on  you.  If  the  consideration  of  guilt  and  danger  awak- 
17 


132  SERMON  THIRTEENTH. 

ens  secret  relettings  in  your  heart,  you  may  conclude  you  are  nor 
utterly  forsaken.  But  you  know  not  but  these  may  be  some  of 
the  last  touches  God  will  give  you.  Improve  these,  lest  his  Spirit 
depart  from  you. 

Let  every  one  now  examine  whether  the  marks  of  a  careless 
spirit  appear  in  him.  Do  you  study  to  become  well  acquainted 
with  religion?  Do  you  cultivate  the  temper  and  maintain  the  prac- 
tice of  it  ?  Are  you  diligent  to  make  your  calling  sure  ?  Do  you 
watch  against  temptations  ?  Do  you  ke\  a  godly  sorrow,  when 
you  are  conscious  of  transgression  ?  Are  you  affected  with  the 
warnings  of  God's  word  and  providence  ?  Are  you  careful  to  at- 
tend on  the  instituted  means  of  salvation  ?  If  you  care  for  none 
of  these  things,  you  are  in  the  dangerous  state  described.  Can 
you  think  of  your  danger,  and  still  remain  careless  ?  What  is  this 
but  stupidity  ?  Can  you  consider  the  amazing  scenes  which  will 
soon  open  upon  you ;  the  certainty  and  nearness  of  death ;  the 
awful  solemnity  of  judgment ;  the  different  ends  of  a  holy  and 
unholy  life  ;  the  aggravated  guilt  of  impenitence  under  the  gospel ; 
how  often  you  have  quenched  the  Divine  Spirit;  the  danger  pf 
your  being  left  to  a  reprobate  mind,  and  hardened  through  the 
deceitfulness  of  sin  ?  Can  you  consider  these  things  with  uncon- 
cern ?  What  can  be  spoken  to  awaken  you  f — But  if  from  these 
considerations,  you  are  excited  to  enquire,  "  Lord  what  wilt  thou 
have  me  to  do  ?"  Take  with  you  words  and  turn  to  the  Lord,  and 
say,  "  Take  away  my  iniquity,  and  receive  me  graciously."  Your 
present  thoughtfulness  gives  great  encouragement.  It  is  a  Divine 
excitement.  The  voice  of  God  to  you,  is,  "  Seek  now  my  face." 
Let  your  heart  reply,  "  Thy  face,  Lord,  will  I  seek.  Hide  not 
thy  face  from  me.  Cast  me  not  away  in  anger."  Be  watchful, 
that  you  relapse  not  into  former  carelessness.  The  latter  end 
will  then  be  worse  than  the  beginning.  Improve  present  convic- 
tions, and  rest  not  till  they  produce  repentance  unto  salvation. 
Converse  with  the  holy  scriptures ;  think  on  your  ways  ;  direct 
your  views  to  future  and  eternal  things  ;  search  your  heart,  and 
correct  the  errors  which  you  find  there  ;  abstain  from  the  appear- 
ance of  evil,  and  from  every  thing  of  a  hardening  tendency  ;  im- 
prove the   means  of  grace,  and  fall  in  with   the   good  motions 


SERMON  THIRTEENTH.  133 

which  may  be  excited  in  you  ;  seek  the  Lord  while  he  may  be 
found,  and  call  upon  him  while  he  is  near;  give  yourself  to  him 
to  serve  him  in  newness  of  life  ;  and  whatever  you  do,  or  resolve 
to  do,  place  a  humble  reliance  on  the  abundant  mercy  of  God 
through  the  great  Redeemer.  Thus  you  may  be  assured,  God 
will  have  mercy  on  you,  and  pardon,  strengthen  and  save  you. 
He  hath  not  forsaken  them  who  seek  him.  But  remember  you 
must  seek  him  by  a  patient  continuance  in  well  doing.  Then 
will  you  obtain  everlasting  life. 

Can  any  now  hesitate,  what  choice  to  make,  and  what  course 
to  pursue .?  Have  you  not  all  come  to.  a  decision  on  this  question  ? 
Can  any  man  be  in  suspense,  whether  to  choose  life  or  death — 
happiness  or  misery  ?  If  you  choose  life,  then  you  must  choose 
religion.  This  is  her  voice,  "  They  who  hate  me,  love  death." 
Attend  to  the  nature  of  religion — consider  the  deep  concern 
which  you  have  in  it.  View  life  as  it  is,  a  short  probation,  which 
will  terminate  in  happiness  or  misery  according  to  the  choice 
which  you  make.  Consider  what  God  has  done  to  bring  you  to 
the  knowledge  of  religion,  to  convince  you  of  its  importance, 
and  persuade  you  to  a  compliance  with  it.  Look  forward  to  the 
time,  when  you  will  stand  between  this  and  the  eternal  world ; 
anticipate  the  apprehensions  which  guilt  will  then  feel,  the  judg- 
ment which  wisdom  will  form,  and  the  joys  which  religion  will 
give.  Make  now  the  choice,  which  you  will  then  approve,  and 
reject  the  part  which  you  will  then  condemn.  You  cannot  feel 
indifferent  to  religion,  long.     Be  indifferent  no  longer. 


* 


SERMON  XLV. 


THE    FATE    OF    LOTS    WIFE A  WARNING    TO    SINNERS. 


LUKE  xvii.  32. 

Remember  LoVs  wife. 

The  Jews,  from  a  misconception  of  the  prophecies,  entertain- 
ed grand  expectations  of  the  temporal  glory  and  extent  of  the 
Messiah's  kingdom.  And,  as  they  imagined  Jerusalem  would  be 
the  seat  of  his  empire,  they  were  in  haste  to  have  it  erected,  that 
they  might  the  sooner  obtain  deliverance  from  the  oppressions  of 
the  Roman  government.  Jesus  of  Nazareth  now  appeared  among 
them  and  declared  himself  to  be  the  promised  Messiah.  But  in 
his  appearance  they  saw  nothing  of  that  temporal  glory,  which 
they  thought  the  prophecies  imported.  They  therefore  perhaps 
in  derision  of  his  pretensions,  demanded  of  him,  "  When  the 
kingdom  of  God,"  or  the  kingdom  of  the  Messiah,  "  should  ap- 
pear.*' To  correct  their  mistaken  notions,  he  told  them,  that  the 
kingdom  of  God  would  consist,  not  in  any  peculiar  form  of  gov- 
ernment erected  in  this  or  that  place,  and  propagated  by  the  ter- 
rors of  war ;  but  in  the  subjection  of  men's  hearts,  and  the  con- 
formity of  their  lives  to  that  dispensation  of  religion  which  was 
already  discovered  to  them  and  begun  among  them.  "  The  king- 
dom of  God  cometh  not  with  observation ;  neither  shall  they  say  , 


SERMON  FOURTEENTH.  135 

Lo,  here,  or  lo,  there  ;  for  behold,  the  kingdom  of  God  is  with- 
in you." 

Our  Lord,  now,  in  the  presence  of  the  Pharisees,  turns  him- 
self to  his  disciples,  and  foretells  the  utter  destruction  of  the  Jew- 
ish constitution,  which  event  would  bring  on  such  a  scene  of  dis- 
tress, that  many,  however  they  might  despise  the  Messiah  now, 
would  wish,  but  wish  in  vain,  for  his  power  to  support  and  com- 
fort them. 

He  next  cautions  them  against  giving  heed  to  deceivers,  who, 
in  that  time  of  general  distress,  would  arise,  with  pretensions  to 
the  Messiahship,  promising  them  deliverance. 

That  these  pretenders  might  be  better  distinguished  from  the 
true  Messiah,  he  foretells  that  they  would  make  their  way  by 
clandestine  practices,  whereas  his  appearance  for  the  protection 
of  the  faithful  would  be  open  and  undisguised,  and  attended  with 
plain  tokens  of  Divine  agency.  "  When  they  shall  say,  See  here, 
or  see  there,  go  not  after  them ;  for  as  the  lightning  shineth  from 
one  part  of  heaven  to  the  other,  so  shall  the  coming  of  the  Son 
of  man  be  in  his  day." 

But,  previous  to  this,  he  says,  "  The  Son  of  man  must  be  re- 
jected and  suffer  death  from  that  generation."  He  here  signifies, 
that  the  great  display  of  his  power  will  be  after  his  resurrection, 
when  he  will  shed  forth  his  Spirit  in  miraculous  gifts. 

He  then  foretells  the  general  stupidity  of  that  wicked  generation, 
comparing  it  to  the  stupidity  of  the  old  world  in  the  time  of  Noah, 
and  to  that  of  Sodom  in  the  days  of  Lot.  "  As  it  was  in  the  days 
of  Noah,  so  shall  it  be  also  in  the  days  of  the  Son  of  man  ;  they 
ate,  they  drank,  they  married  wives  and  were  given  in  marriage, 
until  the  day  that  Noah  entered  into  the  ark,  and  the  flood  came  and 
destroyed  them  all.  Likewise,  as  it  was  in  the  days  of  Lot ;  they 
ate,  they  drank,  they  bought,  they  sold,  they  planted,  they  build- 
ed  ;  but  the  same  day  that  Lot  went  out  of  Sodom,  it  rained  fire 
and  brimstone  from  heaven,  and  destroyed  them  all :  even  so  shall 
it  be  in  the  day,  when  the  Son  of  man  is  revealed.  In  that  day, 
he  that  shall  be  on  the  house  top,  and  his  stuff  in  the  house,  let 
him  not  come  down  to  take  it  away ;  and  he  that  shall  be  in  the 
field,  let  him  likewise  not  return  back."     The  houses  of  the  Jews 


J36  SEBMON  FOURTEENTH. 

were  flat-voofed,  and  had  two  ascents,  one  without  and  the  other 
within,  by  which  they  went  up  to  the  roof.  Christ's  meaning, 
therefore,  was,  that  as  soon  as  they  observed  the  signs  of  impend- 
ing ruin,  they  were  to  fly  for  their  lives,  without  staying  to  save 
their  substance.  He  who  was  on  the  house-top  was  not  to  go 
down  into  the  house  to  secure  his  stuff,  but  to  go  off  by  the  outer 
passage,  as  the  speediest  way  of  escape. 

To  enforce  this  warning,  he  refers  them  to  the  example  of 
Lot's  wife,  intimating,  that  the  danger  was  as  threatening,  and  the 
necessity  of  haste  as  urgent,  in  their  case,  as  in  her's. 

The  story  here  referred  to,  is  well  known.  You  have  often 
read  it  in  the  19th  chapter  of  Genesis. 

The  men  of  Sodom  were  wicked,  and  sinners  before  the  Lord 
exceedingly.  Unreclaimed  by  the  ministry  of  Lot,  they  were 
doomed  to  an  exemplary  destruction.  Lot  was  warned  of  then- 
impending  danger,  and  commanded  to  flee  with  his  family  from 
the  devoted  city.  While  he  lingered,  the  angel  of  God  laid 
hold  on  his  hand,  on  the  hand  of  his  wife,  and  on  the  hands  of 
his  daughters,  and  set  them  without  the  city,  and  said,  "  Escape 
for  thy  life,  look  not  behind  thee,  stay  not  in  all  the  plain,  but  es- 
cape to  the  mountain,  lest  thou  be  consumed."  In  obedience  to 
the  heavenly  warning,  they  began  their  flight ;  but  his  wife,  either 
through  affection  for  her  friends  in  the  city,  or  through  a  fondness 
to  save  her  substance,  or  through  disbelief  of  the  threatning,  stop- 
ped in  her  way,  and  perhaps  turned  back  to  save  her  substance, 
and  thus  was  overtaken  by  the  fiery  storm. 

This  example  our  Lord  applies  to  his  disciples  as  a  warning  to 
make  their  speedy  escape  from  the  impending  destruction  of  Je- 
rusalem ;  and  with  equal  propriety  may  it  be  applied  to  sinners  in 
general,  to  urge  their  flight  from  the  wrath  to  come. 

In  reference  to  such,  I  shall  improve  the  example. 

In  the  case  of  Lot's  wife,  there  are  several  things  worthy  to  be 
remembered  :  Such  as  the  warnings  which  were  given  her — the 
instructions  which  were  added — her  conduct  under  them — the 
causes  of  this  conduct — and  the  consequences  which  followed. 

I.  Remember  the  warnings  which  were  given  to  Lot's  wife. 
Here  several  particulars  deserve  our  attention. 


SERMON  FOURTEENTH.  137 

1.  She  was  warned  by  angels  from  heaven. 

The  angels,  whom  Lot  had  entertained,  said  to  him,  "  Hast 
thou  here  any  besides"  those  whom  we  see  under  thy  roof  I 
"  Son-in-law,  and  thy  sons,  and  thy  daughters,  and  whatsoever 
thou  hast  in  this  city,  bring  them  out  of  this  place ;  for  we  will 
destroy  this  place,  because  the  cry  of  them  hath  waxen  great  be- 
fore the  Lord,  and  he  hath  sent  us  to  destroy  it."  "And  Lot 
went  out  and  spake  unto  his  sons-in-law,  and  said,  Up,  get  you 
out  of  this  place,  for  the  Lord  will  destroy  this  city." 

As  this  warning  of  the  angels  was  given  in  Lot's  house,  his 
wife  probably  heard  it  from  them.  Or,  if  she  then  was  not  pre- 
sent, she  certainly  heard  it  from  him.  When  he  went  and  informed 
his  friends  in  the  city  of  the  message  which  he  had  received, 
surely  he  would  not  forget  those  of  his  own  house.  She  had, 
therefore,  sufficient  notice  of  the  danger  which  threatened  her ; 
and  her  disobedience  was  inexcusable. 

What  then  shall  we  say  of  the  stupidity  of  sinners  under  the 
gospel.  To  warn  them  of  their  danger,  and  to  hasten  their  es- 
cape from  it,  God  has  sent  his  own  Son  from  heaven.  "  And  if 
the  word  spoken  by  angels  was  stedfast,  and  every  transgression 
received  a  just  recompense  of  reward ;  how  will  they  escape 
who  neglect  that  great  salvation,  which  began  to  be  spoken  by 
the  Lord,  and  was  confirmed  by  them  that  heard  him  .?" 

2.  Lot's  wife  had  sufficient  evidence  that  the  warning  given  her 
was  from  heaven.  The  wickedness  of  the  city  in  which  she 
dwelt,  rendered  it  credible,  that  a  just  and  holy  God  would  soon 
shew  some  awful  tokens  of  his  displeasure  against  it.  The  an- 
gels, who  announced  its  destruction,  produced  competent  creden- 
tials of  their  Divine  commission.  They,  by  a  miraculous  power, 
rescued  Lot  from  the  violence  of  a  lawless  mob,  and  smote  with 
blindness  the  ruffians  who  assaulted  his  house,  and  threatened  his 
person. 

But  more  convincing  demonstration  has  God  given,  that  there 
is  destruction  for  the  wicked,  and  a  strange  punishment  for  the 
workers  of  iniquity. 

If  we  consider  the  holiness,  justice,  and  wisdom  of  God,  we 
must  conclude,  that  he  hates  sin,  and  will  manifest  his  displeasure 


138  SERMON  FOURTEENTH. 

against  it — that,  in  regard  to  the  honor  of  his  own  character  and 
government,  he  will  make  a  difference  between  the  good  and  the 
bad,  and  that  consequently  he  will  sooner,  or  later,  set  forth  irre- 
claimable sinners  as  examples  of  his  wrath. 

If  we  consider  the  nature  of  sin,  the  incapacity  for  happiness 
which  it  introduces  into  the  soul,  and  the  misery  which  naturally 
grows  out  of  it,  we  shall  be  led  to  the  same  conclusion.  God  is 
the  fountain  of  all  real  felicity — the  object  of  all  rational  enjoy- 
ment. There  can  be  no  moral  pleasure  without  a  conformity  of 
heart  to  his  character,  and  a  conscious  interest  in  his  favor. 
"  Whom  have  I  in  heaven,  but  thee?"  says  the  Psalmist,  "and 
there  is  none  on  earth,  that  I  desire  besides  thee."  "  Thou  art 
my  portion,  O  God  ;  I  entreat  thy  favor  with  my  whole  heart." 
All  sin  is  opposite  to  the  nature,  and  contradictory  to  the  will  of 
God,  and  consequently  the  habitual,  impenitent  sinner  must  be 
miserable. 

This  conclusion  seems  plain  and  undeniable  :  But  lest  sinners, 
intent  on  their  guilty  pursuits,  should  be  regardless  of  the  voice 
of  reason,  God  has  spoken  to  them  in  a  more  plain,  solemn  and 
commanding  manner.  He  has  sent  his  own  Divine  Son,  and,  af- 
ter him,  the  holy  apostles,  to  deliver  to  men,  in  express  words, 
these  certain  dictates  of  sober  reason.  And  that  he  might  awak- 
en their  attention  and  regard  to  the  messengers  whom  he  has  sent, 
he  has  confirmed  their  words  by  miracles,  signs  and  wonders. 
The  wrath  of  God  is  now  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  of  men.  Assurance  is  given  us 
that  God  has  appointed  a  day  in  which  he  will  judge,  not  merely 
this,  or  that  person,  city  or  country,  but  the  whole  world  of  man- 
kind, and  will  render  to  every  man  according  to  his  works ;  in- 
dignation and  wrath  to  every  soul  of  man  that  doth  evil ;  but  glo- 
ry, honor  and  peace  to  him  that  worketh  good.  To  prove  the 
certainty  of  a  future  state  of  rewards  and  punishments,  there  is 
no  need  of  a  labored  train  of  reasoning;  for  we  find  this  solemn 
doctrine  expressly  and  abundantly  asserted  in  the  gospel,  which 
has  been  demonstrated  by  miracles  to  be  a  revelation  from  God. 
The  man,  therefore,  who  continues   in  sin,  acts  in  open  and  bold 


SERMON  FOURTEENTH.  ]f$g 

contempt  of  God's  threatnings;  he  dares  the  thunder  of  heaven. 
and  bids  defiance  to  the  tempest  which  threatens  him. 

3.  The  evil  from  which  Lot's  wife  was  warned  to  escape,  was 
the  destruction  of  her  city.  This  was  the  declaration  of  the  an- 
gels, "  We  will  destroy  this  place,  because  the  cry  of  it  is  waxen 
great,  and  the  Lord  hath  sent  us  to  destroy  it."  It  was  a  temporal 
destruction,  from  which  she  was  commanded  to  flee.  Jude  in- 
deed says,  "  Sodom  and  Gomorrha  are  set  forth  as  an  example, 
suffering  the  vengeance  of  eternal  fire."  The  fire  which  con- 
sumed these  cities  is  called  eternal,  because  it  gave  them  a  total 
overthrow,  and  they  never  could  be  restored  ;  as  it  was  said  of 
Amalek,  "  His  end  shall  be  that  he  perish  forever''' — and  as  it  was 
said  of  the  idolatrous  city ;  "  It  shall  be  burnt  with  fire,  and  shall 
be  an  heap  forever,  and  shall  never  be  built  again." 

The  destruction  from  which  the  gospel  warns  sinners  to  flee,  is 
more  terrible  than  this.  It  is  the  vengeance  of  eternal  fire  ;  not 
in  the  sense  in  which  the  fire  of  Sodom  was  so  called,  because  it 
made  an  end  of  the  subject ;  but  in  a  more  solemn  and  awful 
sense,  because  it  will  burn  for  ever,  and  none  can  quench  it — nei- 
ther the  sufferers  will  die,  nor  the  flames  be  extinguished. 

4.  The  destruction  of  which  this  woman  was  warned,  was  near 
at  hand.  There  was,  in  her  case,  no  time  for  debate  or  delay. 
What  she  had  to  do,  she  must  do  immediately.  The  angels  de- 
clared, that  God  had  sent  them  to  destroy  the  city ;  and  they 
were  now  come  on  the  business.  They  did  not  fix  the  moment 
when  execution  was  to  begin  ;  but  they  plainly  signified  that  the 
day  was  come,  and  that  before  they  left  the  ground,  they  should 
perforin  their  work. 

This  circumstance  in  the  case  of  Lot's  wife,  sinners  in  general 
ought  to  remember  and  apply. 

God  has  not  seen  fit  to  inform  you,  how  long  his  patience  will 
wait  on  you ;  but  he  assures  you,  that  there  is  only  a  day  of  sal- 
vation, a  limited  time  of  acceptance,  and  that  this  time  is  short. 
Your  days  are  an  hand-breadth;  your  age  is  as  nothing.  A  few 
more  giddy  rounds  of  sin  and  pleasure  will  close  this  mortal  scene. 
and  put  an  eternal  period  lo  your  spare  of  repentance.  If  yon 
IS 


|40  SERMON  FOURTEENTH. 

should  spin  out  the  tender  thread  of  life  to  its  utmost  extent,  yet. 
in  the  review,  it  will  appear  to  be  what  the  Psalmist  calls  it,  a 
span — vanity — nothing.  You  know  not  the  time  of  your  death. 
It  may  be  nearer  than  you  imagine.  Lot's  wife  was  allowed  only 
one  day  to  prepare  for  her  flight.  You  cannot  boast  of  so  much. 
Your  souls  may  this  night  be  required  of  you.  The  destroying 
angel  may  be  already  on  his  way  to  your  dwelling.  The  storm 
of  brimstone  and  fire  may  be  now  gathering  in  your  sky.  Snares 
and  destruction  may,  in  a  few  hours,  or  moments,  be  rained  on 
your  guilty  heads.  "  The  day  of  the  Lord  so  cometh,  as  a  thief 
in  the  night;  for  when  men  shall  say,  peace  and  safety,  then  sud- 
den destruction  cometh  upon  them.  But  ye  are  not  in  darkness, 
that  that  day  should  overtake  you  as  a  thief.  Ye  are  the  children 
of  light  and  of  the  day.  Therefore,  sleep  not  as  do  others ;  but 
watch  and  be  sober." 

5.  The  warning  sent  to  Lot's  wife  was  not  only  given  her 
plainly,  but  repeated  to  her,  and  pressed  upon  her  earnestly  and 
affectionately.  "  When  the  morning  appeared,  the  angels  hasten- 
ed Lot,  saying,  Arise,  take  thy  wife,  and  thy  two  daughters,  who 
are  here,  lest  thou  be  consumed  in  the  iniquity  of  the  city.  And 
while  he  lingered,  they  laid  hold  on  his  hand,  and  on  the  hand  of 
his  wife,  and  on  the  hands  of  his  two  daughters,  the  Lord  being 
merciful  unto  him,  and  they  brought  him  forth  and  set  him  with- 
out the  city,  and  said,  Escape  for  thy  life." 

As  frequent  and  urgent  are  God's  warnings  to  sinners  in  gen- 
eral. If  he  had  only  pointed  out  to  them  their  danger  and  the 
way  of  escape,  their  inattention  must  have  been  without  excuse, 
and  their  destruction  must  have  been  chargeable  on  themselves. 
But  being  merciful  to  them,  and  not  willing  that  they  should  per- 
ish, he,  from  time  to  time,  renews  his  applications  to  them,  and 
urges  them  with  compassionate  vehemence.  He  warns  them  by 
his  standing  revelation,  and  the  ordinary  dispensations  of  his 
providence.  He  sends  among  them  his  ministers  to  instruct  them 
in  their  duty,  admonish  them  of  their  danger,  and  call  them  to 
repentance.  He  often  orders  events,  in  his  providence,  with  a  par- 
ticular design  to  awaken  and  alarm  them.     To  external  means  he 


SERMON  FOURTEENTH.  14£ 

adds  the  kind  and  seasonable  motions  of  his  good  Spirit,  by  which 
convictions  are  awakened,  warnings  are  impressed,  and  new  reso- 
lutions are  excited.  Thus  God  takes  them  as  by  the  hand,  leads 
them  without  the  devoted  city,  and  commands  them  to  escape  for 
their  lives.  While  they  linger,  he  still  strives  with  them,  and 
urges  their  flight.  With  some,  yea,  with  most  sinners,  he  strives 
repeatedly.  He  begins  with  them  early,  even  in  the  morning  of 
youth ;  and  he  stretches  out  his  hand  to  them  all  the  day  long. 
This  is  the  language  of  Divine  mercy,  "  How  shall  I  give  you  up, 
and  deliver  you  to  deserved  destruction  ?  How  shall  I  make  you 
as  Admah,  and  set  you  as  Zeboim  ?  My  heart  is  turned  within 
me ;  my  repentings  are  kindled  together."  "  Turn  ye,  turn  ye, 
for  why  will  ye  die  ?  I  have  no  pleasure  in  your  death ;  where- 
fore turn  and  live."  "  Repent  and  turn  yourselves  from  all  your 
transgressions ;  so  iniquity  shall  not  be  your  ruin."  After  an  un- 
availing repetition  of  his  calls  and  warnings  to  sinners,  he  speaks 
as  one  desirous  of  their  repentance,  but  in  doubt  what  further 
means  to  use.  "  O  Ephraim,  what  shall  I  do  unto  thee  ?  O  Ju- 
dah,  what  shall  I  do  unto  thee  ?  For  thy  goodness  is  as  the  morn- 
ing cloud ;  as  the  early  dew  it  goeth  away." 

Such  were  the  warnings  given  to  Lot's  wife ;  and  these  are 
worthy  to  be  remembered  and  applied ;  for  the  same,  yea,  more 
solemn  warnings,  are  given  to  others,  and  they  who  despise  these 
are  doomed  to  a  more  marvellous  destruction. 

I  proceed  to  say, 

II.  This  woman  was  not  only  warned  of  her  danger,  but  in- 
structed how  she  might  escape  it. 

Let  us  recollect  the  instructions  which  were  given  her.  When 
the  angels  had  brought  Lot  and  his  family  without  the  city,  they 
said  to  him,  "  Escape  for  thy  life,  look  not  behind  thee,  neither 
stay  Liou  in  all  the  plain ;  escape  to  the  mountain,  lest  thou  be 
consumed."  When  Lot,  doubting  whether  he  could  reach  the 
mountain,  begged  that  he  might  find  security  in  a  little  city  near 
at  hand,  he  received  this  condescending  answer ;  "  See,  I  have 
accepted  thee  in  this  thing  also,  that  I  will  not  overthrow  this  city, 
for  which  thou  hast  spoken  :  Haste  thee,  escape  thither." 


|4^  SERMON  FOURTEENTH: 

Here  are  several  things  which  deserve  notice. 

1.  You  ought  to  remember,  that  Lot's  wife  was  to  flee  from 
Sodom,  leaving  her  substance  and  her  friends.  Your  Might  must 
be  like  her's. 

If  you  would  save  your  souls,  you  must  renounce  your 
sins.  As  Lot's  family  were  to  leave  this  guilty  city,  lest  they 
should  be  consumed  in  it,  so  you  must  renounce  your  sinful 
course  of  life,  lest  you  perish  in  that.  Pride,  luxury,  and  idle- 
ness, or  any  other  sin,  indulged  and  cherished,  will  be  as  fatal 
here,  as  they  were  in  Sodom.  The  apostle,  speaking  of  the 
abominations  of  the  heathen,  says,  "  Come  out  from  among  them, 
and  be  ye  separate,  and  touch  not  the  unclean  thing.  Cleanse 
yourselves  from  all  nlthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God." 

Sodom  was  a  place  of  great  riches.  Lot's  family  forsook  all 
they  had,  to  save  their  lives.  We  must  also  renounce  the  world. 
We  must  mortify  our  inordinate  affections,  shun  every  dishonest 
and  unworthy  art,  dismiss  all  anxiety  and  solicitude  about  the 
events  of  time,  and  seek  first  the  kingdom  of  God. 

Lot's  wife  probably  was  a  native  of  Sodom.  There,  she  had 
many  relatives  and  friends,  sons-in-law  who  married  her  daugh- 
ters and  children  too  of  her  own  flesh.  The  angels  say  to  Lot, 
"  Take  thy  daughters,  which  are  Aere,"  intimating  that  there  were 
others  elsewhere.  These  she  was  to  leave  behind.  In  like  man- 
ner Christ  requires  those,  who  would  be  his  disciples,  to  forsake 
all  and  follow  him.  He  who  loveth  father  or  mother  more  than 
him  is  not  worthy  of  him  ;  and  he  who  forsaketh  not  all  that  he 
hath,  cannot  be  his  disciple.  The  gospel,  indeed,  does  not  re- 
quire us,  under  ordinary  circumstances,  to  withdraw  from  our  nat- 
ural and  civil  connections  ?  but  when  the  friendship  of  the  world 
is  inconsistent  with  our  duty  to  Christ,  we  are  to  renounce  the 
former.  And  in  no  circumstances  may  we  have  fellowship  with 
the  unfruitful  works  of  darkness,  but  we  must  rather  reprove 
them. 

2.  Lot's  family  were  commanded  to  escape  for  their  life. 

The  command,  though  given  immediately  to  Lot,  respected 
the  whole  family  ;    one  as  much  as  another.     The  expression  de- 


SERMON  FOURTEENTH.  143 

notes  great  earnestness.  All  that  a  man  hath  will  he  give  for  his 
Jife.  Let  sinners  remember,  that  their  life,  not  the  life  of  their 
bodies,  but  the  life  of  their  souls,  is  in  hazard.  Let  them  flee 
from  the  storm  which  pursues  them.  Let  them  take  refuge  in 
the  mercy  of  God.  That  they  may  save  their  souls,  they  must 
exert  themselves,  as  men  who  are  struggling  for  their  life.  "  Strive 
to  enter  in  at  the  strait  gate,"  says  our  Lord,  "  for  many  will  seek 
to  enter  in  and  shall  not  be  able." 

3.  Lot's  wife  was  forbidden  to  look  behind  her. 

Sinners,  remember  this  caution.  It  is  as  necessary  in  your 
case,  as  in  her's.  "  He  who  putteth  his  hand  to  the  plow  and 
looketh  back,  is  not  fit  for  the  kingdom  of  God."  If  you  are 
once  convinced  of  the  danger  of  a  guilty  state;  if  once  you  be- 
gin to  realize  the  necessity  of  repentance  and  a  religious  life,  then 
immediately  obey  these  convictions  and  sentiments,  and  pursue 
them  until  you  find  their  proper  effects  wrought  in  you.  Indulge 
no  self- flatteries,  yield  to  no  delays  ;  what  your  hands  find  to  do, 
do  it  with  your  might.  "  Let  your  eyes  look  right  on,  and  your 
eye-lids  look  strait  before  you ;  ponder  the  path  of  your  feet,  and 
let  all  your  ways  be  established.  Turn  not  to  the  right  hand,  nor 
to  the  left ;  remove  your  feet  from  evil." 

4.  Remember  and  apply  the  caution  farther  given  by  the  an- 
gel, stay  not  in  all  the  plain.  You  must  make  no  stops  by  the 
way,  but  continue  your  course  without  intermission.  Run  with 
patience  the  race  set  before  you  ;  run  and  be  not  weary,  walk 
and  faint  not.  Let  your  religion  be,  not  an  occasional,  but  a  stat- 
ed business,  and  make  all  your  temporal  concerns  give  way  to 
this  one  thing  needful. 

This  order,  stay  not  in  all  the  plain,  imports,  that  the  family  of 
Lot  were  to  make  no  stand,  until  they  had  reached  the  appointed 
place  of  safety.  The)  who  enter  on  a  religious  course,  must 
continue  in  it  with  patience  and  perseverance ;  they  must  not 
reckon  their  life  dear  to  them,  that  they  may  finish  their  course 
with  joy ;  they  must  be  faithful  to  the  death,  that  they  may  receive 
the  crown  of  life. 

5.  Remember,  farther,  God's  great  condescension  to  this  family. 
When  Lot  expressed  his  fears,  that  he  could  not  escape  to  the 


144  SERMON  FOURTEENTH. 

distant  mountain,  lest  some  evil  should  overtake  him,  and  begged 
that  he  might  find  security  in  a  little  city  which  was  near  at  hand, 
the  angel  answered,  "  See,  I  have  accepted  thee  concerning  this 
thing  also,  that  I  will  not  overthrow  this  city  for  which  thou  hast 
spoken.  Haste  thee,  escape  thither ;  for  I  cannot  do  any  thing 
until  thou  be  come  thither." 

Here  is  something  instructive  and  encouraging  to  us.  God,  in 
condescension  to  our  impotence,  and  in  compassion  to  our  guilt, 
has  provided  a  Saviour,  through  whom  he  will  not  only  accept 
our  humble  faith  in  his  mercy,  and  sincere  repentance  of  our 
sins,  but  also  grant  us  the  seasonable  influences  of  his  Spirit,  that 
we  may  comply  with  these  terms  of  salvation.  The  righteous- 
ness of  the  law  is  like  the  distant  mountain,  pointed  out  to  Lot. 
We  cannot  escape  thither,  lest  some  evil  overtake  us,  and  we  die. 
God  has  provided  a  place  of  safety  nearer  at  hand,  and  easier  of 
access.  The  righteousness  of  Christ  is  our  security — our  strong 
tower.  Guilty  as  we  are,  we  shall  be  accepted  as  righteous,  and 
protected  as  innocent,  whenever  we  penitently  repair  to,  and 
humbly  trust  in  this  refuge.  Let  none  say,  "  We  cannot  escape 
thither."  The  grace  of  God  is  sufficient  for  our  direction  and 
support.  "  Lift  up  the  hands  that  hang  down,  and  the  ieeble 
knees.  Let  not  that  which  is  lame  be  turned  out  of  the  way,  but 
let  it  rather  be  healed." 

Since  a  city  of  refuge  is  provided  near  at  hand,  flee  thither, 
and  lay  hold  on  the  hope  set  before  you.  Seek  the  gracious 
assistance  of  the  Holy  Spirit;  improve  the  external  means,  and 
internal  influences  afforded  you ;  penitently  confess  your  sins 
before  God,  and  trust  in  the  atonement  of  the  Saviour  as  the 
ground  of  your  pardon ;  submit  to  his  authority,  and  put  your- 
selves under  the  law  to  him ;  and,  conscious  of  the  weakness  of 
your  best  intentions,  and  the  imperfection  of  your  best  obedience, 
live  by  faith  in  the  Son  of  God,  who  has  loved  you,  and  given 
himself  for  you. 

The  next  thing  to  be  remembered,  in  the  case  of  Lot's  wife, 
is  her  conduct  under  the  warnings  and  instructions  which  she  re- 
ceived. But  the  consideration  of  this,  with  the  following  parts 
of  our  subject  must  be  deferred. 


SERMON  XV. 


THE    FATE    OF    LOTS    WIFE A    WARNING    TO    SINNERS'* 


LUKE  xvn.  32. 

Remember  Lofs  wife. 

The  example  of  Lot's  wife,  who  perished  by  delay  in  her 
flight  from  Sodom,  our  Lord  improves  as  a  warning  to  his  disci- 
ples, against  delay  in  their  flight  from  the  impending  ruin  of  Jeru- 
salem :  And  it  may  be  applied  to  impenitent  sinners  in  general, 
as  a  call  to  hasten  their  escape  from  the  wrath  to  come. 

In  the  case  of  Lot's  wife,  there  are  several  things  worthy  of 
their  consideration  and  remembrance ;  such  as  the  warnings  which 
were  given  her — the  instructions  which  were  added — her  conduct 
under  them — the  causes  of  this  conduct — and  the  consequences- 
which  ensued. 

We  have  already  considered  the  warnings  and  instructions  giv- 
en to  this  woman.     Let  us, 

III.  Consider  the  course  which  she  took.  This  deserves  to  be 
remembered. 

1.  In  consequence  of  the  heavenly  warning,  she  set  out  to  es- 
cape from  the  devoted  city.  So  far  she  did  well.  She  did  not 
treat  with  contempt  the  Divine  message,  like  her  sons-in-law,  to 
whom  Lot  seemed  as  one  that  mocked,  when  he  told  them  God 


140  SERMON  FIFTEENTH. 

would  destroy  the  city.  She  at  first  discovered  a  hopeful  dispo- 
sition. She  heard  the  warning  ;  she  saw  the  impression  which  it 
made  on  her  husband ;  influenced  by  his  example,  and  probably 
by  his  advice,  she  set  out  with  him  to  (lee  from  the  desecrated 
city  to  a  place  of  safety.  It  is  a  great  advantage  to  sinners  to  live 
in  connection  with  some  pious  and  holy  person.  His  example, 
admonitions  and  counsels  will  have  considerable  influence,  and 
may  be  the  means  of  recovering  them  out  of  the  snare  of  the 
destroyer.  Through  the  influence  of  a  good  education,  whole- 
some instructions,  seasonable  reproofs,  and  awakening  provi- 
dences, sinners  are  often  brought  to  serious  convictions  and 
hopeful  resolutions ;  which,  sometimes,  prove  the  beginning  of  a 
religious  life.  It  is  not  every  sinner,  that  dares  to  treat  with 
mockery  the  means  used  for  his  repentance.  Some  are  really 
reformed,  and  many  are  checked  and  restrained  by  those  human 
reproofs  and  heavenly  warnings,  which  others  insolently  trample 
under  foot. 

2.  It  is  to  be  observed,  that  Lot's  wife,  though  she  began  her 
flight  from  Sodom,  yet  looked  back  in  disobedience  to  the  Divine 
command.  She  did  not  run  with  constancy,  but  loitered  in  her 
way,  and  perished  in  the  flames  of  the  city.  In  this  respect  she 
is  an  emblem  of  those  sinners  to  whom  it  may  be  said,  in  the 
apostle's  words,  "  Ye  did  run  well ;  who  did  hinder  you  ?" 

Some  set  out  in  religion  with  a  reserve  in  favour  of  particular 
sins.  True  conversion  is  a  turning  from  all  sin  to  the  whole  ser- 
vice of  God.  "  If  any  man  be  in  Christ,  he  is  a  new  creature ; 
old  things  are  passed  away ;  all  things  are  become  new."  He 
who  makes  a  determined  exception  against  any  Divine  command, 
or  in  favor  of  any  known  iniquity,  has  never  experienced  a  real 
conversion ;  but  the  love  of  sin  still  reigns  in  him.  While  the 
sinner  feels  a  sense  of  guilt  and  danger  pressing  on  his  conscience, 
and  hears  the  terrors  of  God's  wrath  sounding  in  his  ears,  he 
thinks,  that  nothing  shall  any  longer  detain  him  in  his  present  aw- 
ful state.  He  resolves  upon  a  speedy  repentance,  and  he  actually 
begins  to  reform  his  life.  But  when  he  comes  to  the  trial  of  re- 
nouncing some  favorite  pleasure,  and  mortifying  some  ruling  lust, 
his  resolution  perhaps  fails  him :    He  spares  the  sin,  and  loses  his- 


SERMON  FIFTEENTH.  147 

soul.  Thus  Lot's  wife,  while  ministering  angels  urged  her  flight, 
endeavored  to  escape  from  the  impending  storm.  But,  when  she 
came  to  the  trial  of  parting  with  all  that  she  possessed,  her  heart 
relented  ;  she  turned  back  and  perished. 

3.  Her  looking  back  may  import  dilatoriness.    She  looked  back 
from  behind  him.    There  are  few  who  wholly  cast  off  the  thoughts 

of  religion.  There  are  few  who  would  dare  finally  to  renounce 
it.  Most  men  believe,  or,  at  least,  suspect,  that  there  is  some 
truth  and  importance  in  it ;  and  they  intend,  sooner  or  later,  to 
engage  in  it  as  their  greatest  concern.  The  intention  is  wise  ; 
but  many  are  slow  to  execute  it ;  and  while  they  delay,  the  inten- 
tion is  forgotten,  and  the  opportunity  lost.  "  When  Paul  reason- 
ed of  righteousness,  temperance,  and  the  judgment  to  come,  Fe- 
lix trembled,  and  said,  Go  thy  way  for  this  time,  when  I  have  a 
convenient  season,  I  will  call  for  thee."  But  we  do  not  learn 
that  he  ever  found  this  convenient  season.  When  Christ  said  to 
a- certain  man,  "  Follow  me,"  he,  in  reply,  intimated  an  intention 
to  follow  him,  but  asked  leave  to  wait,  till  he  had  buried  his  fa- 
ther. Another  professed  a  resolution  to  follow  him  ;  but  wished 
to  be  excused,  till  he  could  go  home,  and  take  leave  of  his  friends. 
But  Jesus  said,  "  No  man  having  put  his  hand  to  the  plough,  and 
looking  back,"  no  man,  who,  being  convinced  of  his  duty,  delib- 
erately neglects  it,  "  is  fit  for  the  kingdom  of  God." 

4.  The  woman's  looking  back  toward  Sodom,  imports  unstead- 
iness and  inconstancy. 

There  are  some  who  make  the  care  of  their  souls  only  an  oc- 
casional business.  They  attend  to  it  only  now  and  then,  when 
some  special  providence  awakens  them,  or  when  the  world  has 
no  demands  upon  them.  They,  by  turns,  look  forward,  and 
backward.  Their  regards  are  divided  between  this  world  and 
the  future,  and  they  are  found  faulty.  Being  double-minded, 
they  are  unstable  in  all  their  ways.  Hence  they  receive  nothing 
from  God. 

5.  It  is  probable,  that  Lot's  wife,  not  only  looked  back,  but 
turned  about  with  an  intention  to  save  some  part  of  her  substance. 
This  may  be  collected  from  the  words  of  our  Saviour ;    "  Let 

19 


148  SERMON  FIFTEENTH. 

him  who  is  in  the  field,  not  return  back  to   save   any  thing  out  of 
his  house.     Remember  Lot's  wife." 

Some,  when  they  seem  to  have  escaped  the  pollutions  of  the 
world,  through  the  knowledge  of  the  Lord  and  Saviour  Jesus 
Christ,  are  again  entangled  therein  and  overcome,  and  their  latter 
end  is  worse  than  the  beginning. 

Such  was  the  conduct  of  Lot's  wife ;  and  like  her  are  those 
sinners,  who,  awakened  to  a  concern  for  their  souls,  form  good 
resolutions,  but  trifle,  delay  and  perish. 

IV.  We  will  consider  the  causes  which  might  probably  operate 
in  her  to  such  a  fickle,  unsteady,  fatal  conduct. 
1.  We  may  suppose  a  great  degree  of  unbelief. 
Though  she  did  not  wholly  disregard,  yet  neither  did  she  fully 
believe  the  threatening;  at  least  she  doubted  its  soeedy  execution  ; 
hence  she   presumed  to  delay  her  flight.     So   it  is  still  with  the 
careless  part  of  mankind.     They  hear  the  words  of  God's  curse ; 
but  bless  themselves  in  their  hearts,  saying,  we  shall   have  peace, 
though  we  walk  in  the  imagination   of  our   hearts.     They  cannot 
be  said  to  believe  the  awful  threatenings   of  scripture  against  the 
impenitent.     They  read  and   hear  them,  and   seem  to  assent  to 
them  ;  at  least  they  will  not  openly  contradict  them.     But   still 
they  indulge  in  their  hearts  a  secret  doubt,  whether  these  threaten- 
ings will  ever  be   executed ;    or,  if  they  should  be  executed  on 
some,  they  hope  for  themselves  to  escape,  either  by  a  future   re- 
pentance, or  by  God's  abundant  mercy ;  and  hence  they  encour- 
age themselves  in  present  delay.     Or  if  they  believe  these  threat- 
enings as  they  are  expressed  in  the  bible,  yet  they  defeat  the  in- 
fluence of  them  by  inattention.     If  they  would  seriously  consider 
what  awaits  them  in  another  world,  they  would  not  be  so  indiffer- 
ent to  their  conduct  in  this.     If  they  sensibly  realized  what  it  is 
to  die,  they  would   be   more   careful   how  they  lived.     If  at  any 
lime  the  thoughts  of  death  and  eternity  crowd  into  their  minds 
and    awaken    their  slumbering    consciences,   they  dismiss  these 
intruders,  as  Felix  dismissed  his  preacher,  "  Go  your  way  for  this 
time  :    when   I  have  a  convenient  season,  I  will  call   for  you." 
They  entertain  a  loose,  superficial  kind  of  belief,  that  religion  is 


SERMON7  FIFTEENTH.  !4<j 

true,  rational  and  important;  but  their  belief  loses  all  hs  effect, 
because  they  never  call  it  into  action  by  sober  reflection  and  seri- 
o  is  consideration. 

2.  Curiosity  might  have  some  influence  to  turn  lack  the  eyes 
of  this  woman  on  the  devoted  city. 

Jonah,  alter  he  had  denounc  d  destruction  against  Nineveh, 
went  and  sat  over  ag  vinsi  it,  till  he  should  see  what  would  become 
of  it.  So  Lot's  wife,  having  heard  that  Sodom  was  presently 
to  be  overthrown,  might  be  curious  to  observe,  whether  the  pre- 
diction would  be  verified,  or  in  what  maimer  and  by  what  means 
so  rich  and  populous  a  city  should  be  reduced  to  ruins. 

It  is  amazing,  what  trifles  engage  men's  attention,  when  the 
salvation  of  their  souls  is  depending.  If  Lot's  wife  ran  the  haz- 
ard of  her  life,  to  see  and  observe  the  appearance  of  Sodom  in 
flames,  she  did  not  act  more  absurdly  than  thousands  do,  still. 
To  multitudes  the  little  affairs  of  the  world  are  matters  of  greater 
solicitude,  than  the  vast  concerns  of  eternity.  How  many  neg- 
lect their  souls  for  the  sake  of  their  bodies,  and  forego  their  fu- 
ture salvation  for  some  present  convenience !  How  many  are 
more  diligent  to  enquire  into  the  affairs  of  other  people,  in  which 
they  have  no  real  concern,  than  to  learn  the  nature  of  repentance, 
faith  and  obedience,  which  are  the  terms  of  eternal  life !  How 
many  are  more  busy  to  acquaint  themselves  with  the  things  which 
pass  in  the  families  of  their  neighbors,  than  they  are  to  examine 
their  own  hearts,  and  prove  their  own  character!  How  many 
spend  more  time  in  deciding  useless  controversies  than  in  gaining 
the  knowledge  of  themselves  and  their  duty ! 

It  is  too  common  a  folly  among  men  to  employ  their  thoughts 
much  on  matters  which  little  concern  them,  and  to  overlook  the 
things,  in  which  they  are  most  essentially  interested.  This  dan- 
gerous folly  our  Saviour  often  rebuked.  When  the  disciples  saw 
one  who  was  born  blind,  instead  of  reflecting  on  the  sovereignty 
of  God,  and  his  distinguishing  goodness  to  them,  they  enquired, 
Who  sinned,  this  man,  or  his  parents,  that  he  was  born  blind  ? 
Our  Lord  answered,  "  Neither  hath  this  man  sinned  nor  his  par- 
ents, but  that  the  works  of  God  should  be  made  manifest  in  him." 


150  SERMON  FIFTEENTH. 

As  Jesus  was  teaching  in  a  particular  place,  one  of  his  hearers, 
instead  of  enquiring,  what  he  must  do  to  be  saved,  asked  the 
Divine  teacher,  whether  the  number  of  the  saved  should  be  great 
or  small.  This  impertinent  question  Christ  improved  to  a  prac- 
tical use  ;  "  Strive  to  enter  in  at  the  strait  gate,  for  many  shall 
seek  to  enter  in,  and  shall  not  be  able."  When  his  disciples  ask- 
ed hjm,  what  should  be  the  signs  of  his  coming  and  of  the  end  of 
the  \Vorld,  his  answer  was,  "  Watch  ye  and  be  ye  ready,  for  in 
such  an  hour  as  ye  think  not  the  Son  of  man  cometh."  Some 
were  solicitous  to  know,  who  should  be  greatest  in  the  kingdom  of 
heaven ;  but  Jesus  told  them,  that  unless  they  humbled  themselves 
and  became  as  little  children,  they  would  never  enter  into  the 
kingdom  of  heaven :  and  that  it  was  of  more  importance  to  se- 
cure their  own  entrance,  than  to  learn  who  would  be  the  greatest. 
Even  Peter,  when  he  was  about  to  take  his  final  leave  of  his 
Lord,  had  the  curiosity  to  ask,  what  John  should  do.  But  Jesus 
answered,  "  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee  ? 
follow  thou  me." 

By  such  unprofitable  enquiries  men's  thoughts  are  too  often 
diverted  from  the  great  concerns  of  futurity.  Curiosity  in  unne- 
cessary matters  is  inconsistent  with  a  due  attention  to  the  one 
thing  needful. 

3.  The  strict  command  of  the  angel,  "  Look  not  behind  thee," 
might  excite  the  woman's  curiosity  to  see  what  was  there.  For 
Such  is  the  perverseness  of  sin,  that  restraint  increases  its  rage. 
Thus  the  apostle  observes,  "  Sin,  taking  occasion  by  the  com- 
mandment, wrought  in  me  all  manner  of  concupiscence ;  for  with- 
out the  law  sin  was  dead." 

There  are  some  who  seem  to  rush  on  through  forbidden  wick- 
edness, the  rather  because  it  is  forbidden.  One  would  imagine, 
this  was  the  case  with  profane  swearers.  It  is  impossible  to  see 
what  temptation  men  can  have  to  dishonor  God's  name,  unless  it 
be  the  prohibition,  which  he  has  laid  them  under.  One  cannot 
imagine,  what  end  they  have  in  view,  unless  it  be  to  shew  how 
much  they  despise  the  commands  and  threatenings  of  the  Al- 
mighty.    Let  such  perverse  transgressors  remember  Lot's  wife, 


SERMON  FIFTEENTH.  15! 

who,  in  contempt  of  Divine  orders,  stood  to  gaze  on  the  burning 
city ;  and  while  she  gazed  she  perished. 

4.  We  may  suppose,  that  she  lingered  in  her  flight  from  a  pre- 
sumption, that  the  destruction  of  the  city  would  not  be  sudden. 
Her  setting  out  indicated  an  apprehension  of  danger,  but  her  dil- 
atoriness  shewed  a  hope,  that  the  danger  was  not  so  near  as  her 
husband  imagined. 

This  is  too  common  a  delusion  of  sinners.  They  hear  and 
pretend  to  believe  the  threatenings  of  God,  but  imagine,  that  he 
speaks  of  times  afar  off.  They  would  by  no  means  abandon  the 
thoughts  of  religion,  but  they  hope  a  future  opportunity  may  be 
as  favorable  as  the  present.  Thus  they  quiet  their  consciences  in 
a  guilty  course,  and  suppress  the  fears  awakened  by  the  word  and 
providence  of  God,  not  considering  the  uncertainty  of  life,  and 
the  danger  that  their  hearts  may  be  hardened  through  the  deceit- 
fulness  of  sin. 

They  know  not,  indeed,  how  long  God  may  suspend  the  exe- 
cution of  his  sentence  against  their  evil  works ;  neither  do  they 
know,  but  he  will  execute  it  speedily.  They  ought  to  act  on  the 
latter  supposition.  It  is  not  for  them  to  try  God's  patience,  but 
immediately  to  obey  his  command.  If  they  think  of  delaying, 
let  them  remember  Lot's  wife.  While  she  lingered,  the  fatal 
storm  overtook  her. 

5.  It  is  possible  she  might  now  think  herself  out  of  danger. 
The  angels  had  brought  her  without  the  city ;  she  stood  at  some 
distance  from  it;  she  imagined,  that  the  flames  of  the  city  would 
not  reach  to  her.  Hence  she  ventured  to  stop  and  look  back, 
not  considering,  that  she  could  find  no  place  of  security  short  of 
Zoar. 

Some  sinners,  after  temporary  convictions  and  partial  reforma- 
tions, begin  to  flatter  themselves  that  all  is  well.  The  terrors  of 
the  Lord  take  little  effect  upon  them,  because  they  imagine,  that 
they  are  not  the  persons  concerned. 

It  is  no  uncommon  case,  that  when  men  hear  general  exhorta- 
tions to  repentance,  they  recur  to  some  former  religious  sentiments 
and  feelings,  and  pacify  their  consciences  by  the  recollection  of 
past  awakenings  and  resolutions.     They  have  fled  so  far  from  im- 


152  SERMON  FIFTEENTH. 

pending  wrath,  that  they  seem  to  be  out  of  its  reach ;  and  they 
stop  where  they  are,  or  perhaps  look  back  and  return.  But  re- 
member Lot's  wife.  She  was  commanded  to  run  until  she  had 
reached  the  appointed  piace  of  security.  But  she  stopped  in  the 
plain  and  perished.  There  was  no  place  of  safely  between  Sod- 
om and  Zoar.  You  must  run  with  patience  the  race  set  belore 
you — must  endure  to  the  end.  It  is  only  by  faith  and  patience, 
that  you  ran  obtain  the  promise.  If  depending  on  what  you  have 
done,  you  sit  down  and  do  no  more,  you  betray  an  insincerity  of 
heart,  which  cuts  off  your  claim  to  the  protection  of  Divine 
mercy. 

6.  An  attachment  to  the  friends  left  in  Sodom  might  have  much 
influence  in  drawing  back  Lot's  wife. 

"Beware,"  says  the  apostle,  "lest,  being  led  away  with  the 
error  of  the  wicked,  ye  fall  from  your  own  stedfastness."  It  is 
no  easy  matter  to  be  blameless  and  harmless  in  the  midst  of  a 
crooked  and  perverse  nation,  to  forsake  former  companions  in 
sin,  and  renounce  all  fellowship  with  their  unfruitful  works. 
Young  and  tender  minds  are  easily  decoyed  and  seduced  by  the 
slight  and  craftiness  of  those  who  lie  in  wait  to  deceive.  "  How 
can  ye  believe,"  says  our  Lord  to  the  Jews,  "  who  seek  honor 
one  of  another  f"  He  requires  it,  as  an  indispensable  qualitication 
for  his  kingdom,  that  you  love  the  praise  of  God  more  than  the 
praise  of  men — that  you  be  not  ashamed  of  his  gospel — that, 
in  comparison  with  the  salvation  of  your  souls,  you  even  hate 
your  dearest  earthly  connections. 

Are  any  of  you  detained  in,  or  near  to  Sodom — detained  in 
your  corrupt  and  guilty  state,  by  the  example  of  the  wicked,  or 
by  your  fondness  for  the  society  of  companions  in  sin  ?  Remem- 
ber Lot's  wife,  who,  while  she  lingered  in  the  conflict  of  parting 
with  her  friends  in  Sodom,  was  overtaken  and  destroyed  by  the 
pursuing  tempest. 

7.  Grief  for  the  loss  of  her  substance  might  retard  her  flight,  or 
a  desire  to  save  her  goods  might  turn  her  about.  This  our  Lord 
intimates.  "  Let  not  him  who  is  in  the  field,  turn  back  to  take 
any  thing  out  of  the  house.     Remember  Lot's  wife." 


SERMON  FIFTEENTH.  J53 

Many  sacrifice  their  souls  to  mammon.  The  cares  of  the 
world  divert  their  thoughts  from  religion ;  earthly  affections  blast 
their  good  intentions;  eagerness  in  their  temporal  pursuits  ex- 
cludes the  interests  of  eternity  ;  the  inordinate  desire  of  wealth 
urges  them  to  forbidden  means  of  acquiring  it,  and  restrains  them 
from  the  pious  and  charitable  use  of  what  they  have  acquired. 
"  They  who  will  be  rich  fall  into  temptation  and  a  snare,  and 
many  foolish  lusts,  which  drown  men  in  destruction  and  perdi- 
tion." There  are  some,  who  despise  the  invitations  of  the  gos- 
pel, and  reject  them,  that  they  may  go  to  their  merchandize  and 
their  farms.  There  are  some  who  hear  the  word  in  vain,  because 
the  cares  of  the  world  and  the  deceitfulness  of  riches  choke  the 
word  and  render  it  unfruitful.  There  are  some,  who,  having  pro- 
fessed a  regard  to  religion,  afterward  forsake  it,  having  loved  this 
present  world.  There  are  some,  who,  with  a  desire  of  eternal 
life,  enquire  what  they  must  do  to  obtain  it;  but,  when  they  learn 
that  they  must  consecrate  to  the  service  of  God  all  that  they  pos- 
sess in  this  world,  retire  disappointed  and  offended.  Let  such 
remember  Lot?s  wife,  who,  too  anxious  to  save  her  substance, 
disregarded  the  Divine  warning,  and  lost  her  life. 

8.  It  is  said,  "  She  looked  back  from  behind  him  :"  from  be- 
hind her  husband.  She  kept  not  pace  with  her  company.  See- 
ing them  before  her,  and  considering  the  length  of  her  way,  she, 
perhaps,  in  her  grief  and  vexation,  turned  about,  stood,  and  wish- 
ed to  return. 

Some,  after  they  have  set  out  in  the  religious  life,  finding  un- 
expected difficulties  in  their  way,  feeling  many  infirmities  within 
them,  or  seeing  others  who  appear  to  make  better  progress  than 
they,  grow  weary  and  faint  in  their  minds.  They  seem  to  run 
well  for  a  time ;  but  are  hindered  by  unforeseen  discouragements. 
Let  such  remember,  that  they  are  commanded  to  pray  always 
and  not  to  faint — to  continue  in  well-doing — to  wait  on  God  and 
be  of  good  courage  :  And  let  them  apply  the  Divine  promises, 
that  they  who  wait  on  the  Lord  shall  renew  their  strength ;  shall 
mount  up  with  wings  as  eagles;  shall  run  and  not  be  weary ;  shall 
walk  and  not  faint ;  and,  being  faithful  to  the  death,  shall  receive 
a  crown  of  life. 


154  SERMON  FIFTEENTH. 

It  now  only  remains, 

V.  That  I  call  to  your  remembrance  the  awful  destruction^ 
which  befel  Lot's  wife,  because  she  looked  back  from  behind 
him.     "  She  became  a  pillar  of  salt." 

A  pillar  sometimes  signifies  a  monument,  and  salt  denotes  per- 
petuity :  hence,  as  some  suppose,  the  phrase  may  import,  that  she 
was  made  a  perpetual  monument  of  God's  wrath.  So  a  covenant 
of  salt,  is  an  everlasting  covenant.  Others  apprehend,  that  being 
seized  by  the  sulphureous  storm,  she  was  stiffened  and  petrified 
into  a  statue  resembling  her  natural  shape ;  and  was  called  a  pil- 
lar of  salt,  because  she  was  metamorphosed  into  the  likeness  of 
such  a  pillar. 

Let  either  of  these  be  the  intention  of  the  phrase,  we  are 
taught  by  it  thus  much,  that  for  her  disobedience  to  the  plain 
warning  of  God,  she  was  suddenly  destroyed  and  made  a  lasting 
example  of  God's  wrath  against  impenitent  and  presumptuous 
sinners. 

The  danger  of  apostacy,  after  hopeful  convictions  and  promis- 
ing resolutions,  is  represented  to  us,  not  only  by  this  sad  example, 
but  also  by  many  awful  declarations  of  scrip mre.  "  If  we  sin 
wilfully,  after  we  have  received  the  knowledge  of  the  truth,  there 
remaineth  no  more  sacrifice  for  sin,  but  a  certain  fearful  looking 
for  of  judgment  and  fiery  indignation,  which  shall  devour  the  ad- 
versary." "  If  we  draw  back,  it  is  to  perdition.  God's  soul  will 
have  no  pleasure  in  us."  "  If  after  we  have  escaped  the  pollu- 
tions of  the  world,  through  the  knowledge  of  Christ,  we  are  again 
intangled  therein  and  overcome,  the  latter  end  is  worse  with  us 
than  the  beginning."  "  He  that  being  often  reproved,  hardeneth 
his  neck,  shall  suddenly  be  destroyed,  and  that  without  remedy." 
We  hence  learn,  that  they  who  relapse  into  sin  after  hopeful 
beginnings,  are  in  a  state  awfully  dangerous. 

Such,  unless  they  are  renewed  to  repentance,  will  justly  receive 
an  aggravated  condemnation.  They  oppose  the  convictions  of 
their  own  minds,  suppress  the  feelings  of  conscience,  violate  their 
solemn  vows  and  promises,  and  resist  the  Spirit  of  God.  Hence 
they  are  threatened  with  a  punishment  singularly  severe,  except 
they  repent. 


SERMON  FIFTEENTH.  15f, 

And  the  recovery  of  such  sinners  is  peculiarly  doubtful.  When 
they  have  begun  to  apostatize,  where  will  they  stop  ?  Vice  stands 
on  a  precipice.  Every  step  is  down  the  hill.  One  step  urges 
forward  another.  The  farther  it  advances,  the  more  difficult  is 
the  retreat.  Lot's  wife  fell  behind  in  her  flight ;  being  behind, 
she  looked  back,  lost  her  resolution,  and  turned  to  save  her  sub- 
stance. Ye,  who  have  been  awakened  to  serious  resolutions ;  if 
you  feel  your  resolutions  failing,  your  temptations  returning,  and 
your  lusts  reviving,  remember  Lot's  wife,  who,  yielding  to  one 
temptation  after  another,  fell  back  irrecoverably  into  the  flames  of 
Sodom.  When,  after  convictions  of  danger  and  a  resolution  to 
escape,  you  turn  about,  you  give  new  advantage  to  the  tempter, 
who  will  draw  you  back  into  destruction.  By  an  active  motion 
forward,  you  will  best  defeat  his  seducing  influence,  and  escape 
his  fiery  darts. 

By  relapsing  into  a  course  of  sin,  you  harden  your  hearts. 
Nothing  so  soon  produces  stupidity  of  conscience,  as  doing  vio- 
lence to  its  convictions.  Thus  also  you  resist  the  Spirit  of  grace, 
and  provoke  it  to  retire.  And  woe  unto  you,  when  God  departs 
from  you.  It  is  in  the  sickness  of  the  soul,  as  in  diseases  of  the 
body ;  a  relapse,  after  hopeful  symptoms  of  recovery,  is  more 
dangerous  than  the  first  attack.  The  constitution  is  more  debili- 
tated, the  distemper  more  fixed,  and  medicines  less  efficacious. 

And  now,  let  the  things  which  have  been  spoken,  be  brought 
home  to  your  consciences  in  a  serious  application. 

Have  you  not  been  warned  to  flee  from  the  wrath  to  come  f 
Has  not  God  spoken  to  you  by  his  providence,  word  and  Spirit  ? 
Has  he  not  set  before  you  strong  proofs  of  a  future  judgment  ? 
Has  he  not  given  you  an  awful  representation  of  the  strange  pun- 
ishment which  awaits  the  guilty  ?  Has  he  not  repeated  to  you  his 
warnings  and  pressed  them  upon  you  with  affection  and  earnest- 
ness ?  Has  he  not  assured  you,  that  the  time  of  your  probation 
is  short  and  uncertain  ?  Has  he  not  pointed  out  to  you  the  way  in 
which  you  may  escape  the  danger  that  threatens  you  ? 

What  effect  have  his  warnings  and  instructions  produced  ?    If 
you  feel  their  force,  comply  with  their  design.     "  Escape  for  your 
20 


156  SERMON  FIFTEENTH. 

lives ;  look  not  behind  you  ;  stay  not  in  all  the  plain  ;  flee  to  the- 
mountain,  lest  you  be  consumed." 

Flatter  not  yourselves,  that  you  shall  have  peace,  while  you 
walk  in  the  imagination  of  your  hearts.  Let  no  worldly  trifles 
divert  you  from  the  care  of  your  souls.  Dare  not  to  trespass  on 
God's  commands  and  break  through  his  prohibitions.  Presume 
not  on  his  patience,  nor  trust  to  future  opportunities.  Rest  not 
in  partial  amendments,  or  past  convictions.  Let  no  worldly  con- 
nections seduce  you  into  sin,  nor  any  difficulties  and  oppositions 
discourage  your  pursuit  of  heaven.  Remember  the  warnings 
and  threatenings  of  God  and  lay  them  deeply  to  heart.  Think 
of  the  examples  of  his  wrath  against  the  impenitent,  especially 
against  apostates;  and  work  out  your  salvation  with  fear  and 
trembling. 

If  you  were  in  the  situation  of  Lot's  wife,  just  without  the 
wall's  of  the  desecrated  city ;  if  you  beheld  the  storm  of  fiery 
sulphur  gathering  thick  around  it  and  over  it ;  if  you  saw  the  vivid 
fires  flashing  down  from  above,  and  kindling  into  flames  the  bitu- 
minous substance  of  the  soil  on  which  the  city  stood  ;  if  you  were 
met  on  every  side  with  the  shrieks  of  despairing  mortals,  the 
crash  of  falling  houses,  and  the  convulsions  of  the  cleaving  ground  j 
would  you  not  think  it  time  to  flee  ?  Would  you  not  wonder  at 
the  stupidity  of  any  who  should  stand  within  the  confines  of  the 
storm  to  gaze  at  the  tremendous  scene  ? — Remember,  there  is  a 
scene  foretold  far  more  tremendous  than  this,  at  which  you  must 
appear,  and  which  may  be  near  at  hand.  Apply,  then,  the  warn- 
ing, and  obey  the  counsel  of  the  angel  to  the  family  of  Lot,  and 
escape,  lest  you  be  consumed. 


SERMON  XVI. 


THE  OPENING    GRAVE    CONTEMPLATED  AND  IMPROVED. 


JOB  xvii.  1. 

The  graves  are  ready  for  me. 

Thus  spake  Job  in  a  time  of  sickness  and  adversity ;  and  thus 
tfvery  man  may  speak  in  health  and  prosperity.  Let  all,  then, 
keep  themselves  in  readiness  for  the  grave. 

The  disease  with  which  Job  was  afflicted  was  of  such  a  nature 
as  threatened  death.  From  various  expressions  in  his  discourses 
with  his  friends,  we  find,  that  he  had  given  up  the  hopes  of  re- 
covery. He  felt  like  one  in  the  last  conflict  of  a  dissolution — 
like  one  who  saw  the  solemn  preparation  making  for  his  inter- 
ment. 

Job,  though  a  man  of  great  piety,  yet  found  the  same  stupify- 
ing  effect,  as  many  others  find,  from  a  long  course  of  prosperity. 
In  his  more  happy  days,  too  insensible  of  human  weakness,  and 
too  unmindful  of  the  uncertainty  of  the  world,  he  said,  "  I  shall 
die  in  my  nest ;  I  shall  multiply  my  days  as  the  sand ;  for,"  adds 
he,  "  my  root  was  spread  out  by  the  waters,  and  the  dew  lay  all 
night  upon  my  branch,  and  my  glory  was  fresh  in  me."  But 
when  he  saw  his  glory  fading,  and  perceived  his  nature  decaying, 
he  entertained  quite  different  apprehensions.     Death  and  another 


158  SERMON  SIXTEENTH. 

world  were  now  full  in  his  view.  He  considered  his  life  as  ex- 
tinct, and  the  grave  as  opened  for  the  reception  of  his  flesh.  It 
would  be  well,  that  we  all,  in  our  happiest  circumstances,  and 
especially  under  certain  threatening  appearances,  should  accustom 
ourselves  to  similar  contemplations  on  human  frailty,  and  our  own 
near  approach  to  the  grave.     For, 

1.  Every  one  may  say,  "  The  grave  is  ready  for  me."  This 
circumstance  is  not  peculiar  to  the  aged  and  infirm  :  it  is  common 
to  all. 

So  short  is  the  life  of  man,  that  the  time  of  death  cannot  be 
really  remote,  though  to  some  it  may  seem  so.  In  the  verse  next 
preceding  our  text,  Job  says,  "  When  a  few  years  are  come,  then 
shall  I  go  the  way,  whence  I  shall  not  return."  But  he  immedi- 
ately corrects  the  expression,  as  if  a  mortal  man  might  hardly 
talk  of  years.  "  When  a  few  years  are  come  ? — Nay,  my  days 
are  extinct." — What  are  a  few  years  to  a  man  who  knows  that  he 
must  die,  and  that  eternity  is  before  him  ?  Job,  for  the  period  in 
which  he  lived,  was  not  an  old  man ;  there  were  then  with  him 
men  much  elder  than  his  father.  But  impressed  with  a  sense  of 
the  vanity  of  man,  he  thinks,  the  few  years,  which  might  possibly 
remain  to  one  of  his  age,  scarcely  worth  bringing  into  the  reck- 
oning. 

This  life,  though  considered  by  itself,  or  compared  with  the 
duration  of  an  insect,  may  seem  something,  yet  contrasted  with 
eternity,  vanishes  into  nothing.  "  My  days,"  says  David,  "  are 
an  hand-breadth,  mine  age  is  as  nothing  before  thee.  Surely  every 
man,  at  his  best  state,  is  altogether  vanity."  "  A  thousand  years, 
in  thy  sight"  says  Moses,  "  are  but  as  yesterday  when  it  is  past, 
or  as  a  watch  of  the  night." 

Life  is  almost  an  imperceptible  part  of  our  existence.  It  is 
only  our  entrance  into  being.  We  here  but  just  open  our  eyes, 
and  begin  to  live.  Our  real  life — that  duration  which  properly 
deserves  the  name,  is  beyond  the  grave — it  is  in  another  world. 
This  part  of  our  existence  is  so  short  and  transient,  that,  in  the 
first  moment  of  it,  the  grave  is  near — it  is  ready  for  us.  Job 
lived  in  an  age,  when  human  life  far  exceeded  our  present  term ; 


SERMON  SIXTEENTH.  I51J 

and  yet  he  speaks  of  it  in  the  most  diminutive  expressions,  as  an 
empty  shade — a  passing  wind — a  withering  flower. 

2.  The  length  of  human  life  is  various. 

Few,  very  few,  reach  the  period,  which  is  commonly  called 
old  age.  Multitudes,  in  every  stage,  from  the  earliest  infancy  to 
the  last  decay  of  nature,  are  removed  from  our  world  ;  and  no 
man  can,  long  beforehand,  conjecture,  in  what  stage  of  the  pro- 
gress he  must  close  the  scene.  Every  one,  therefore,  may  justly 
say,  "  The  grave  is  ready  for  me."  At  least,  every  one  ought  to 
entertain  this  idea  and  act  on  this  supposition. 

3.  There  are  many  of  the  human  race,  whose  exit  is  sudden, 
and  without  any  special  warning  by  previous  sickness  and  decay. 
Or  if  there  have  been  warnings  of  this  kind,  they  have  come  and 
past  away  so  often,  that  they  have  lost  their  effect,  and  death 
comes  suddenly  at  last.  And  that  which  happens  to  many,  no 
man  can  be  sure  will  not  happen  to  himself. 

It  is,  doubtless,  true  of  some,  now  in  full  health,  that  their 
breath  is  almost  spent,  their  life  is  nearly  finished,  and  their  grave 
will  soon  be  opened.  And  who  can  say,  this  is  not  his  own  con- 
dition ?  Who  can  boast  of  to-morrow,  or  tell  what  it  will  bring 
forth  ?  Who  can  promise  himself  another  hour,  or  another  breath ; 
The  uncertainty  of  the  time  when  death  will  come,  and  the  fre- 
quent intimations  given  us,  in  the  providence  of  God,  that  it  may 
surprize  us  suddenly,  are  reasons  why  we  should  always  watch, 
and  always  be  ready.  It  is  the  command  of  our  Lord  to  us, 
and  to  all,  "  Watch,  for  ye  know  not  when  the  time  is — watch, 
lest,  coming  suddenly,  it  find  you  sleeping." 

4.  Some,  under  sensible  decays  of  nature,  have  special  reason 
to  view  the  grave  as  ready  for  them.  It  was  disease  and  affliction 
which  so  deeply  impressed  on  Job,  a  sense  of  mortality  and  the 
grave. 

When  one  feels  his  nature  languishing,  his  strength  failing,  and 
his  spirits  wasting,  the  concerns  of  futurity  ought  surely  to  com- 
mand his  attention.  In  the  firmness  of  health,  and  the  flow  of 
spirits,  we  are  insensible  of  our  T/eakness  and  frailty  ;  we  cannot 
realize  the  nearness  of  death ;  we  almost  forget  that  we  are  mor- 
tal.    Sickness  teaches  us  what  we  are,  points  us  to  the  grave,  and 


IQQ  SERMON  SIXTEENTH. 

tells  us,  that  we  must  soon  lie  there.  Sickness  is  death  already 
foegun — already  preying  on  our  nature,  and  reducing  it  to  ruins. 
There  are  some  diseases,  which,  by  their  violence,  or  obstinacy, 
or  usual  effects  on  others,  give  the  patient  reason  to  conclude, 
that  they  will  terminate  in  his  death.  And  every  disorder  and 
infirmity  of  body,  in  the  most  moderate  degree,  is  an  admoni- 
tion to  think  of,  and  prepare  for  such  an  event.  Diseases  spring 
from  the  same  fatal  cause,  and  are  the  effects  of  the  same  awful 
sentence,  as  death  itself.  The  sin,  which  brought  death  into  the 
world,  has  also  introduced  those  numerous  maladies  which  afflict 
the  human  race.  The  same  Divine  curse  which  subjected  man- 
kind to  mortality,  has  also  subjected  them  to  pain  and  sorrow, 
sickness  and  vanity. 

5.  The  aged  have  special  reason  to  apply  the  language  of  the 
text. 

In  the  course  of  their  life,  they  have  passed  through  various 
scenes.  They  have  stood  spectators  on  this  gloomy  theatre,  and 
beheld  their  fellow-mortals  around  them,  dropping  off,  and  falling 
into  the  grave.  They  have  seen  the  young,  as  well  as  the  aged ; 
the  strong,  as  well  as  the  weak,  yielding  to  the  power  of  death. 
They  have  visited  the  mansions  of  the  dead  a  thousand  times, 
there  to  lodge,  and  there  to  leave,  in  long  darkness,  a  friend,  a 
neighbor,  or  acquaintance.  They  have  sometimes  had  the  sen- 
tence of  death  in  themselves  by  diseases,  casualties  and  dangers. 
They  have  heard  the  sentence  loudly  sounded  in  their  ears  by  the 
deaths  of  their  contemporaries*  and  of  their  intimate  relatives. 
They  have  seen  death  pass  along  near  them  to  smite  the  friend 
who  stood  by  their  side,  and  have  felt  the  wind,  and  even  the 
stroke  of  his  destroying  weapon.  Through  a  thousand  perils  they 
have  been  brought  on  to  the  present  stage ;  and  here  they  stand 
almost  alone.  In  vain  they  look  around  for  their  early  friends 
and  associates.  There  is  left  of  these  only  here  and  there  a  mor- 
tal, as  faint  and  as  solitary  as  they.  Few,  very  few,  of  those  who 
sat  out  in  their  company  on  the  journey  of  life,  are  now  to  be 
found.  These  have  fallen  by  the  way,  and  slept  together  in  the 
dust.  The  aged  have  reached  the  point,  which  few  are  known  to 
.pass,  and  which  none  pass  far  beyond.     They  feel  their  powers 


SERMON  SIXTEENTH.  Igj 

wasting,  and  their  nature  sinking  toward  the  grave.  Their  strength 
hows  down ;  their  limbs  tremble  ;  their  eyes  are  darkened  ;  the 
door  is  shut  in  the  streets ;  and  fear  is  in  the  way.  With  much 
propriety  they  may  say,  "  Our  spirit  is  spent,  our  life  is  extinct, 
the  grave  is  ready  for  us." 

Such  is  the  state  of  mankind.  Let  us  attend  to  the  reflections 
which  such  a  state  readily  suggests  to  us. 

1.  Undoubtedly  there  is,  for  man,  another  scene  of  existence, 
action  and  improvement. 

It  is  by  no  means  credible,  that  God  should  make  such  an  or- 
der of  intelligent  beings  for  so  poor — so  short — so  precarious  an 
existence  as  the  present  life. 

How  many  are  cut  off  in  infancy,  before  the  mind  opens  into 
rational  exercises  ?  How  many  are  removed  in  the  first  stages  of 
reason,  before  they  have  opportunity  to  act  a  part  which  can  be 
useful  to  themselves,  or  others  ?  They  who  reach  the  latest  peri- 
od, have  but  a  short  duration.  Time  is  not  allowed  them  to  make 
those  advances  in  knowledge  and  happiness,  which,  in  a  longer 
space,  they  might  have  made.  Here  the  man — the  intelligent  be- 
ing is  imprisoned  in  a  dungeon  of  clay.  He  cannot  go  forth  and 
make  excursions  in  the  field  of  science.  He  can  only  just  peep 
through  the  windows  of  his  prison,  and  perceive  that  there  is  a 
mighty  field  around  him,  inviting  his  eye,  but  guarded  from  his 
entrance.  In  this  short  life,  the  human  mind,  thus  inclosed  and 
confined,  cannot  reach  its  full  maturity,  nor  arrive  at  its  just  per- 
fection. 

Would  the  Creator  make  rational  beings  merely  for  such  a  state 
as  this?  Would  he  give  us  reason  and  understanding  only  to  see 
and  lament  our  mortality — only  to  feel  and  bewail  our  ignorance 
— only  to  look  and  long  after,  but  not  to  taste  and  enjoy,  the 
tempting  fruits  which  hang  around  us  ?  The  supposition  is  not 
consistent  with  our  apprehensions  of  his  wisdom  and  goodness. 
The  Psalmist,  contemplating  the  shortness  of  human  life,  expos- 
tulates, "  Lord,  why  hast  thou  made  all  men  in  vain  ?'■'  Men,  con- 
sidered as  rational  creatures,  were  made  in  vain,  if  death  finished 
their  existence.  The  brutal  tribes  eat  and  drink,  and  sleep  and 
wake,  and  enjoy  all  the  pleasures  of  sense,  probably  in  as  high  a 


1^2  SERMON  SIXTEENTH. 

degree  as  men.  And  their  sensitive  pleasures  are  not,  like  ourt> 
interrupted  and  alloyed  by  the  continual  apprehension  of  change, 
and  the  certain  foresight  of  death.  If  nothing  greater  and  better 
is  designed  for  us  than  for  them,  why  were  reason,  reflection  and 
forethought  given  us  ? — Why  were  we  not,  like  them,  secured 
from  fear  and  anxiety,  in  a  happy  unconsciousness  of  obligation 
and  blindness  to  the  future?  Was  this  distinction  given  us  only  to 
subject  us  to  peculiar  pains,  or  expose  us  to  delusive  hopes  ? — 
Most  certainly  there  must  be  another  world,  in  which  man,  having 
acted  well  his  part  here,  may  exist  in  a  more  noble  manner,  rise 
to  his  just  perfection,  and  enjoy  his  true  felicity. 

2.  The  present  condition  of  mankind  bears  evident  marks  of 
a  fallen,  and  a  probationary  state.  Here  is  too  much  misery  for 
a  place  of  rewards ;  and  too  much  goodness  for  a  place  of  pun- 
ishment. 

The  world  in  which  we  dwell  is  not  capable  of  affording  us  full 
satisfaction  and  complete  enjoyment.  By  disappointing  our  hopes 
and  crossing  our  wishes,  it  calls  upon  us  to  look  for  happiness  in 
a  future  state.  If  ever  we  are  happy,  it  must  be  there ;  and  surely 
some  way  must  be  provided  by  which  we  may  arrive  there.  Had 
man  continued  in  his  primitive  innocence,  a  more  easy  and  eligi- 
ble passage  than  death  would  have  been  allowed  him.  But  to 
creatures  so  corrupt  and  degenerate  as  we  are,  this  solemn,  gloomy, 
humiliating  change  seems  necessary,  not  only  as  a  testimony  of 
God's  displeasure  against  sin,  but  as  a  continual  admonition  of 
of  our  fallen,  and  probationary  state.  If  our  fellow-men  passed 
softly  and  silently  from  this  to  the  other  world,  we  should  be  little 
affected  and  awakened  by  their  change.  But  now  their  painful 
conflicts  and  dying  groans  ;  their  pale,  unanimated  bodies;  their 
putrid,  disgustful  and  mouldering  carcases,  arrest  our  attention  and 
solemnize  our  thoughts.  To  render  such  spectacles  often  new, 
and  always  alarming,  providence  calls  men  out  of  life  at  every 
age,  and  in  an  endless  variety  of  ways.  These  various,  repeated, 
awful  admonitions,  are  well  adapted  to  awaken  and  quicken  such 
indolent,  drowsy  creatures  as  we  are,  dwelling  amidst  so  many 
stupifying  objects.  The  afflictions  which  attend  us  are  suited  to 
our  probationary  condition.     They  are  useful  to  wean  us  from 


SERMON  SIXTEENTH.  ]  (ft 

this  world,  and  call  our  thoughts  to  another.  They  serve  to  prove 
our  faith  and  sincerity,  our  hope  and  patience.  They  give  oppor- 
tunity for  the  mutual  exercise  of  kindness  and  benevolence,  and 
thus  they  aid  our  preparation  for  that  world,  where  love  is  the 
distinguishing  virtue. 

3.  Our  mortal  condition  constantly  reminds  us  of  God's  awful 
displeasure  against  our  guilty  race,  and  of  his  abundant  mercy  in 
sending  a  Redeemer. 

That  men  should  be  originally  formed  by  the  hand  of  a  holy 
Deity,  with  those  impure  and  distempered  inclinations  which 
they  so  generally  discover,  cannot  be  supposed.  "  Their  spot  is 
not  the  spot  of  his  children :  They  have  grievously  corrupted 
themselves."  The  state  in  which  he  has  placed  them,  and  the 
manner  in  which  he  deals  with  them,  are  suited  to  the  case,  not 
of  sinless,  but  of  degenerate  creatures.  The  scripture  teaches 
us,  that  death  entered  into  the  world  by  sin — by  the  disobedience 
of  the  first  man ;  and  that  by  his  single  transgression  death  has 
obtained  dominion  over  the  whole  race  in  all  generations.  When 
we  see  what  dreadful  effects  one  act  of  sin  has  produced  through 
the  world,  in  all  ages,  we  are  constrained  to  acknowledge,  that  it 
must  be  highly  offensive  to  God  ;  and  that  its  guilt  must  be  too 
vast — too  immense  for  man,  by  any  means,  to  expiate. 

God's  commandment  is  exceeding  broad,  and  its  sanctions  aw- 
ful and  tremendous.  By  the  law  we  obtain  the  knowledge  of 
sin;  and  sin,  by  the  commandment,  becomes  exceeding  sinful. 
But,  by  the  deaths  which  it  works  among  men,  it  appears  more 
sinful  still.  If  one  transgression,  of  the  first  offender,  has  filled 
the  world  with  deaths,  surely  nothing  that  we  can  do — nothing 
that  we  can  suffer — not  even  our  death  itself,  will  expiate  the 
guilt  of  our  innumerable  transgressions.  Men  have  died  in  all 
ages,  from  Adam  to  this  time  :  And  still  men  die.  Not  all  past 
deaths  have  satisfied  the  sentence,  nor  exhausted  the  curse  of 
God's  broken  law.  Deplorable,  then,  must  have  been  our  state, 
if  a  Divine  Redeemer  had  not  interposed ;  more  deplorable,  still, 
will  be  the  state  of  those  who  reject  this  Redeemer.  His  death 
can  atone  for  the  guilt  of  the  world — his  blood  can  cleanse  from 
all  sin.  But,  while  it  secures  pardon  to  the  penitent,  it  will  dread- 
21 


164  SERMON  SIXTEENTH. 

fully  augment  the  guilt  and  punishment  of  those  who  go  on,  still. 
in  their  tresspasses. 

It  was  not  the  design  of  Christ's  interposition  to  rescue  men 
from  natural  death.  This  must  be  continued  as  a  token  of  our 
fallen  state,  and  as  an  admonition  to  apply  to  Divine  mercy  by 
repentance.  After  the  mission  of  a  Saviour  was  promised  to  de- 
stroy the  works  of  the  devil,  the  sentence  of  death  was  passed 
on  men,  to  shew  that  they  still  must  die.  But  the  death  of  Jesus, 
the  Redeemer,  will  save  believing,  penitent  souls  from  the  future, 
consequences  of  sin's  demerit,  and  secure  to  them  the  happiness  of 
immortal  life.  Does  it  not,  then,  infinitely  concern  every  son  of 
Adam  immediately  to  repair  to  the  Saviour,  apply  by  faith  the 
blood  which  he  has  shed,  and  thus  secure  an  interest  in  the  glori- 
ous immortality  which  this  blood  has  purchased  ? 

The  guilt  of  sin,  considered  simply  as  a  transgression  of  God's 
law,  is  so  great,  that  nothing  less  than  the  Saviour's  blood  could 
expiate  it.  What  expiation,  then,  will  be  found  for  the  guilt  of 
those  who  despise  and  reject  this  blood  ?  "  If  he  who  despised 
Moses's  law  died  without  mercy ;  of  how  much  sorer  punishment 
shall  he  be  thought  worthy,  who  treads  under  foot  the  Son  of 
God,  and  counts  the  blood  of  the  covenant  an  unholy  thing  ?" 
"  Jesus  Christ  is  the  resurrection  and  the  life.  If  any  man  be- 
lieve in  him,  though  he  be  dead,  yet  he  shall  live."  A  glorious 
hope  is  presented  to  fallen  mortals.  Who  would  not  lay  hold  on 
it  ?  Who  would  run  the  hazard  of  delay,  when  he  considers  that 
life  is  the  only  season  to  secure  the  happiness  of  immortality ;  and 
that  this  season  is  short  and  precarious  ? 

4.  If  the  grave  may,  even  now,  be  ready  for  us,  let  it  be  our 
first  concern  to  be  ready  for  the  grave.  "  Be  ye  ready,"  says  our 
Divine  monitor,  "  for  in  such  an  hour  as  ye  think  not  the  Son  of 
man  cometh." 

Were  life  a  long  duration,  and  its  continuance  certain,  there 
might  be  more  ground  to  plead  some  excuse  for  delaying  our 
preparation  for  death.  But  under  our  present  circumstances,  de- 
lay admits  not  any  excuse  whatever.  Our  greatest  interest  de- 
mands our  principal  attention ;  and  if  this  interest  may  depend 
on  the  present  hour,  it  demands  our  immediate  attention. 


SERMON  SIXTEENTH. 


16i 


As  deatli  removes  us  to  another  world,  readiness  for  death  must 
consist  in  a  due  preparation  for  that  world.  To  this  preparation 
the  first  thing  necessary  in  fallen  creatures,  is  repentance  of  sin. 
Christ  came  to  seek  and  to  save  them  who  are  lost.  He  effects 
their  salvation,  not  only  by  expiating  their  guilt  and  procuring 
their  pardon,  but  also  by  calling  them  to  repentance  and  prepar- 
ing them  for  pardon.  "  He  gave  himself  for  us,  that  he  might 
redeem  us  from  iniquity,  and  purify  us  to  himself,  a  people  zeal- 
ous of  good  works." 

We  must  then  examine  ourselves,  gain  a  knowledge  of  our  sins, 
humble  ourselves  before  God,  seek  his  grace  for  the  renewal  of 
our  hearts,  and  devote  ourselves  to  him  to  serve  him  in  newness 
of  life. 

This  repentance  must  be  accompanied  with  faith  and  hope  in 
the  mercy  and  promise  of  God,  and  the  atonement  and  interces- 
sion of  the  Redeemer.  "  For  we  are  redeemed  from  our  vain 
conversation,  not  with  corruptible  things,  such  as  silver  and  gold ; 
but  with  the  precious  blood  of  Christ,  as  of  a  lamb  without  blem- 
ish and  without  spot ;  who  verily  was  ordained  before  the  foun- 
dation of  the  world,  but  was  manifested  in  these  last  times  for  us, 
that  by  him  we  might  believe  in  God,  who  raised  him  from  the 
dead,  and  gave  him  glory,  that  our  faith  and  hope  might  be  in 
God." 

That  we  may  be  in  constant  readiness  for  death,  we  must  dailv 
maintain  the  spirit  and  practice  of  religion.  The  servant  who, 
when  his  Lord  comes,  is  found  ready,  is  one  who  watches  always, 
keeps  his  loins  girded  and  his  lights  burning,  attends  to  the  orders 
he  has  received,  and  when  his  Lord  comes,  is  still  found  so  doing. 
Serious  christians,  in  the  contemplation  of  death,  sometimes  feel 
an  anxiety,  lest  they  should  not  be  able  to  possess  that  comfort, 
and  manifest  that  resignation,  which  are  most  to  be  desired  in  the 
closing  scene.  But,  my  brethren,  we  ought  rather  to  be  careful 
how  we  live,  than  anxious  how  we  shali  die.  Let  us  live  every 
day  as  we  ought,  and  then  we  shall  die,  at  last,  as  we  wish. 

We  mast  accustom  ourselves  to  spiritual  meditations  and  exer- 
cises ;  raise  our  thoughts  and  affections  to  the  heavenly  world ; 
cultivate  the  temper  of  that  world  j  live  in  peace  and  charity  with 


|(j(J  SERMON  SIXTEENTH. 

one  another,  and  in  piety  and  devotion  toward  God ;  mortify  our 
earthly  members  ;  watch  against  temptations  ;  examine  ourselves 
with  care ;  daily  renew  our  repentance  ;  seek  pardon  for  our 
daily  failures,  and  grace  to  help  our  remaining  infirmities.  Thus 
we  must  give  diligence  to  the  full  assurance  of  hope  to  the  end, 
and  by  improvements  in  the  christian  temper,  make  our  calling 
and  election  sure. 

5.  Our  subject  teaches  us  the  vanity  of  all  worldly  interests. 

Beings,  who  have  so  short  an  abode,  and  so  uncertain  a  con- 
tinuance on  earth,  can  here  possess  no  great  and  important  inter- 
ests. All  that  we  have  is  changing  and  precarious;  and  we  are 
as  precarious  and  changing  as  the  world.  What  we  call  our  own 
to-day,  may  be  claimed  by  another  to-morrow.  He  too,  in  his 
turn,  must  retire  and  give  place  to  a  successor.  Worldly  prop- 
erty, like  a  ball,  is  tossed  from  man  to  man.  The  hand  which 
holds  it  now,  will  not  retain  it  long,  but  cast  it  to  another.  Yea, 
it  often  deceives  the  person  to  whom  it  falls.  It  proves  a  bubble, 
which,  as  he  attempts  to  grasp  it,  bursts  in  his  hand.  Many  who 
labour  all  their  days  to  be  rich,  die  in  poverty  at  last. 

Let  a  man  realize,  how  soon  he  shall  lie  down  in  the  grave,  and 
how  poor  he  shall  be  when  he  is  there,  and  he  will  see,  that  the 
interests  of  the  world  are  but  trifles  to  him.  When  he  is  gone  to 
his  long  home,  what  is  it  to  him,  whether  once  he  was  rich,  or 
poor,  and  whether  he  has  left  behind  him  much,  or  little  ?  "  We 
brought  nothing  into  the  world,  and  we  shall  carry  nothing  out  of 
it ;  having,  therefore,  food  and  raiment,  let  us  be  content."  There 
is  one  thing  needful.  He  who  chooses  the  better  part,  will  die 
rich  indeed :  He  will  die  an  heir  of  the  glory  and  riches  of  a 
heavenly  inheritance. 

6.  The  uncertainty  of  life  teaches  us  the  reasonableness  of 
daily  prayer. 

Our  obligation  to  prayer  arises  from  our  dependence  on  God, 
and  the  spirit  of  prayer  will  be  enlivened  by  an  habitual  sense  of 
this  dependence.  That  rational  creatures  ought  daily  to  acknowl- 
edge and  address  that  great  and  good  Being,  on  whom  they  con- 
tinually depend,  is  a  truth  obvious  to  every  man's  understanding, 
and  to  every  pious  man's  feeling.     Our  dependence  is  visible  in 


SERMON  SIXTEENTH.  lf)7 

evrery  tiling  ;  but  nothing  gives  us  such  striking  demonstration  of 
it,  as  our  mortality.  We  see  mankind  going  down  to  the  grave  : 
we  feel  ourselves  subject  to  pain  and  sorrow,  infirmity  and  death. 
We  know,  that  no  man  hath  power  to  retain  his  own  spirit,  or  to 
redeem  his  brother  from  corruption.  Ought  not  such  creatures 
to  live  in  prayer  to  that  almighty  and  eternal  Being  in  whose 
hands  is  the  breath  of  all  ?  If  we  are  daily  exposed  to  death, 
prayer  should  be  our  daily  exercise.  Would  the  man,  who  rose 
with  an  expectation  of  sleeping  no  more,  until  he  closed  his  eyes 
in  death,  pass  the  last  morning  of  his  life  without  prayer  ?  The 
man  who  realizes  that  each  day,  or  each  night  may  be  his  last, 
will  devote  to  this  holy  exercise  a  portion  of  every  morning  and 
every  evening. 

Finally  :  The  aged  and  infirm,  who  with  special  propriety  may 
say,  "  The  graves  are  ready  for  us,"  ought,  with  great  care,  to 
examine  their  state,  and  with  daily  concern  to  look  into  the  future 
world ;  and,  in  the  religious  improvement  of  their  few  remaining 
days,  to  keep  themselves  in  readiness  for  a  change,  which  they 
may  daily  expect.  Happy,  the  aged  saint,  who,  in  a  review  of 
life,  can  say,  "  I  am  ready  to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand.  I  have  fought  a  good  fight ;  I  have  finished 
my  course  ;  I  have  kept  the  faith  ;  henceforth  there  is  laid  up  for 
me  a  crown  of  righteousness,  which  the  Lord,  the  righteous  judge, 
will  give  unto  me  in  that  day,  and  unto  all  who  love  his  appear- 
ing." 


SERMON  XVII. 


THE  NATURE  AND  PROPERTIES  OF  A  GOOD  CONSCIENCE. 


HEBREWS  xiii.  18. 

We  trust  we  have  a  good  conscience,  in  all  things  willing  to  live 

honestly. 

The  profession  which  the  apostle  here  makes,  is  such  as  every 
man  should  be  able  to  make. 

As  the  conscience  is  the  immediate  principle  of  moral  conduct, 
no  man,  without  a  good  conscience,  disposing  him  in  all  things  to 
live  honestly,  can  justly  be  denominated  a  christian.  Sensible  of 
this  plain  truth,  many  use  the  sacred  name  and  authority  of  con- 
science to  justify  themselves  in  things  palpably  contrary  to  the 
spirit  of  the  gospel ;  and  where  real  conscience  is  wanting,  they 
substitute  passion,  interest,  obstinacy  and  prejudice  in  its  place. 
And,  perhaps,  some  may  really  impose  upon  themselves,  and 
mistake  the  latter  for  the  former.  I  shall,  therefore,  from  these 
words,  explain  that  moral  principle,  which  is  often  recurred  to, 
but  not  always  well  understood.  And  I  shall  shew,  what  con- 
science is — the  properties  of  a  good  conscience — how  far  an  error 
of  conscience  may  excuse  a  wrong  conduct — the  causes  and  springs 
»f  an  erroneous  conscience — the  rules  necessary  to  be  observed, 


SERMON  SEVENTEENTH.  \QQ 

that  we  may  preserve  a  good  conscience — and  the  importance  of 
such  a  conscience  in  all  things. 

I.  We  are,  first,  to  consider,  what  the  conscience  is.  This,  in 
the  common  acceptation  of  the  word,  is  our  judgment,  discernment 
and  reflection,  in  regard  of  our  moral  obligations  and  conduct. 
The  difference  between  the  judgment  and  conscience  is  chiefly 
this ;  the  former  is  more  general,  and  extends  to  every  thing  con- 
cerning which  we  form  an  opinion ;  the  latter  is  personal  and 
moral,  and  is  the  judgment  which  we  form,  and  the  sense  which 
we  feel  of  our  own  obligations  and  actions.  It  is  that  principle, 
or  faculty,  by  which  we  judge  of  right  and  wrong,  and  determine 
what,  as  moral  and  accountable  beings,  we  ought  to  choose  and 
refuse,  to  pursue  and  avoid. 

The  office  of  conscience  consists  of  two  brandies  ;  the  first  is 
to  point  out  our  obligations  and  direct  our  conduct ;  the  second  is 
to  reflect  upon  our  past  conduct,  and  approve,  or  disapprove  it,  as 
it  has  been  right,  or  wrong. 

The  first  office  of  conscience  is,  to  stand  as  a  guide  of  our  ac- 
tions, and  to  dictate  what  ought,  and  what  ought  not,  to  be  done, 
in  our  relations  and  circumstances.  We  must  not  imagine,  that 
this  is  the  law  which  determines  our  actions  to  be  good,  or  evil. 
If  it  was  the  law,  then  every  action  would  be  good,  which  we 
thought  to  be  so,  and  there  could  be  no  such  thing  as  an  errone- 
ous conscience.  The  supreme  law  of  our  actions  is  the  will  of 
God,  in  some  way,  or  other,  made  known  to  us ;  and  conscience 
is  the  principle  within  us,  which,  by  this  law,  determines  what 
things  are  agreeable  to  the  will  of  God,  and  by  his  authority  bind- 
iag  upon  us  j  and  what  things  are  contrary  to  his  will,  and  to  be 
avoided  by  us.  This  office  of  conscience  is  described  by  St. 
Paul ;  "  The  Gentiles,  who  have  not  the  law,  do,  by  nature,  the 
things  contained  in  the  law.  These,  having  not  the  law,  are  a 
law  to  themselves,  which  shew  the  work  of  the  law  written  on 
their  hearts,  their  conscience  also  bearing  witness.."  The  apostle 
here  asserts,  that  conscience  is  a  natural  principle  in  men,  and 
that,  without  an  external,  written  law,  it  is  able,  by  such  discoveries 
and  communications  as  God  has  otherwise  made,  to  judge,  in 
many  cases,  what  is  right,  and  what  is  wrong.     It  is  represented 


I 


170  SERMON  SEVENTEENTH. 

as  having  the  force  of  a  law,  because  the  ivories  of  the  law  am 
written  upon  it ;  and  hence  it  bears  witness  to  men  concerning 
their  duty.  Had  human  nature  retained  its  primitive  perfection, 
men,  probably,  would  not  have  needed  a  standing,  written  revela- 
tion to  guide  them  ;  but,  the  law,  written  on  the  conscience,  and 
strengthened  by  occasional  communications,  would  have  been 
sufficient.  But,  by  the  prevalence  of  the  flesh,  and  the  subjec- 
tion of  the  mind  to  it,  the  light  of  conscience  is  so  obscured,  and 
its  power  so  debilitated,  that  it  is  no  longer  sufficient  to  guide  us 
into  the  knowledge  of  duty,  or  to  engage  our  compliance  with 
duty,  where  it  is  known.  Hence  it  needs  a  written  law,  enforced 
by  solemn  sanctions,  to  give  it  both  light  and  power  ;  and  its  busi- 
ness now  is,  to  judge  of  our  moral  obligations  by  those  rules 
which  God,  in  his  word,  has  prescribed. 

Secondly,  the  other  office  of  conscience  is,  to  review  our  past 
conduct,  and  justify,  or  condemn  it,  as  it  is  agreeable,  or  contrary 
to  the  rules  divinely  prescribed.  It  is  to  judge,  not  only  what  we 
ought  to  do,  but  what  we  have  done.  Having  pointed  out  our 
obligations,  it  is,  next,  to  enquire  whether  we  have  complied  with 
them.  It  is  to  reflect  and  pass  sentence  on  our  conduct  and  the 
principles  and  motives  which  have  influenced  us — to  check,  ad- 
monish, upbraid  and  condemn  us,  when  we  do  evil — to  acquit, 
approve,  justify  and  applaud  us,  when  we  do  well.  This  office 
of  conscience  the  apostle  mentions  in  the  passage  before  referred 
to.  "  The  Gentiles  shew  the  work  of  the  law  written  on  their 
hearts,  and  their  conscience  also  beareth  witness,  their  thoughts, 
the  mean-while,"  or  by  turns,  "  accusing,  or  excusing  within 
themselves." 

The  necessity  of  such  a  principle,  in  human  nature,  is  obvious. 
Without  it,  no  law,  however  promulged,  could  have  any  force ; 
we  could  neither  understand  its  meaning,  nor  feel  its  authority. 
God's  giving  us  a  rule  of  conduct,  supposes  a  principle  within  us, 
which  constitutes  us  moral  agents — a  principle  capable  of  discern- 
ing between  good  and  evil,  and  of  feeling  an  obligation  to  choose 
the  one,  and  reject  the  other. 

II.  We  are  to  consider  the  properties  of  a  good  conscience,  in 
distinction  from  an  evil  one  ;    for  the  scripture  speaks  of  both  - 


SERMON  SEVENTEENTH.  J7j 

Though  natural  conscience  is  a  principle  common  to  mankind, 
yet  in  some  it  operates  as  an  evil,  in  others  as  a  good  principle. 
It  will,  therefore,  be  necessary  to  consider  the  qualifications  of  a 
good  conscience — such  an  one  as  the  apostle  was  confident  he 
had.  These  may  all  be  comprised  in  such  a  disposition  as  the 
apostle  professed,  a  willingness,  or  purpose,  in  all  things  to  live 
honestly. 

1.  The  first  and  leading  property  of  a  good  conscience  is  light, 
or  right  information.  This  distinguishes  it  from  a  blind  and  de- 
ceived heart,  which  turns  men  aside.  The  Jews,  having  a  zeal 
of  God,  but  not  according  to  knowledge,  crucified  the  Lord  of 
glory.  Being  ignorant  of  God's  righteousness,  they  went  about 
to  establish  their  own.  Paul  once  did,  and  thought  that  he  ought 
to  do  many  things  contrary  to  the  name  of  Jesus ;  and  though 
he  acted  in  this  persecuting  business,  with  what  he  then  called  a 
good  conscience,  yet,  as  this  conscience  was  deceived,  it  involv- 
ed him  in  guilt.  He  afterward  condemned  himself  as  a  blas- 
phemer and  injurious  for  doing  that  which  he  before  had  ap- 
proved. 

If  conscience  is  to  be  the  immediate  guide  of  our  actions,  it 
must  be  well  informed ;  for,  otherwise,  it  will  lead  us  astray. 
If  it  makes  false  reports  concerning  the  will  of  God,  it  ceases  to 
be  his  voice  ;  its  authority  is  usurpation,  and  obedience  to  it  is 
presumption. 

A  well  informed  conscience  is  free,  both  from  ignorance  and 
error.  If  it  be  uninformed,  it  cannot  direct  us  at  all ;  and  the  con- 
sequence will  be,  that  doubt  and  uncertainty  will  always  attend  us. 
or  passion,  lust  and  prejudice  will  assume  the  full  command  of  us. 
And  as  our  wrong  actions  will  involve  us  in  guilt,  because  they 
are  evil  in  themselves,  and  we  might  have  known  them  to  be 
such ;  so  our  right  actions,  if  we  happen  to  perform  any  that  are 
materially  right,  will  be  unacceptable  to  God,'  because  they  pro- 
ceed not  from  a  good  principle  in  the  heart.  And  so  far  as  the 
conscience  is  misinformed,  it  will  call  evil,  good,  and  good,  evil : 
it  will  frame  iniquity  as  by  a  law,  and  will  harden  us  against  re- 
pentance. _  It  will  repel,  as  impertinent,  every  Divine  warning. 
22 


173  SERMON  SEVENTEENTH. 

and  when  we  are  admonished  to  return  to  God,  it  will  embolden 
us  to  demand,  "  Wherein  shall  we  return  ?" 

2.  Another  qualification  of  a  good  conscience  is  integrity,  or  a 
universal  regard  to  rectitude  and  virtue,  in  distinction  from  a  con- 
science which  respects  only  particular  branches  of  duty. 

The  apostle  had  a  good  conscience  in  all  things  :  he  exercised 
himself  to  have  always  a  conscience  void  of  offence  toward  God 
and  men.  You  may  see  some  men  who  are  extremely  nice  and 
scrupulous  in  particular  branches  of  religion — in  things  of  little 
importance — in  matters  which  have  but  a  remote  relation,  and 
perhaps  no  relation  to  true  godliness ;  but  in  duties  of  real  con- 
sequence and  solid  weight,  they  are  as  easy  and  indifferent,  as 
those  who  make  no  pretensions  at  all,  to  religion.  Their  stom- 
achs, like  those  of  the  Pharisees,  will  be  disgusted  at  a  gnat,  but 
can  absorb  and  digest  a  camel.  They  are  exact  and  critical  about 
mint,  anise  and  cummin ;  but  regardless  of  mercy,  justice,  truth 
and  die  love  of  God.  Balaam's  conscience  forbad  him  to  assist 
the  destruction  of  the  Israelites  by  the  formal  ceremony  of  exe- 
cration. In  this  he  would  not  go  beyond  the  word  of  the  Lord 
to  do  less,  or  more.  But  he  seems  to  have  had  no  hesitancy  in 
advising  Balack  to  seduce  them  into  fornication  and  idolatry, 
which  he  knew  would  provoke  God  to  destroy  them.  Herod  was 
afraid  to  violate  a  rash  oath ;  but  he  would  venture  to  commit  de- 
liberate murder.  There  are  some,  who  plead  in  excuse  for  their 
neglect  of  stated  prayer,  or  sacramental  communion,  that  they 
apprehend  themselves  to  be  unregenerate  men,  and  that  the  sac- 
rifices of  such  are  abomination  ;  and  yet  they  seem  to  have  no 
concern  to  obtain  deliverance  from  their  supposed  state,  as  if  they 
thought,  that  no  wickedness  was  abomination  to  God,  but  what 
they  call  sacrifice.  They  are  afraid  to  attend  on  two,  or  three 
particular  duties,  lest  these  duties  should,  in  them,  become  sins  ; 
but  are  very  little  afraid  of  retaining  that  inward  corruption,  which, 
they  suppose,  will  turn  these  duties  into  sins.'  And,  I  cannot  say, 
but  that  some  think  they  are  really  conscientious  in  their  fears 
and  scruples.  Bat  the  truth  is,  the  authority  of  God  injoins  every 
duty,  and  forbids  every  sin.  one  as  well  as  another ;    and  that  is 


SERMON  SEVENTEEN™.  173 

not  an  honest  and  upright  conscience,  which  remonstrates  against 
this,  or  that  sin,  only,  and  tolerates  others;  or  which  urges  to  a 
few  particular  duties,  and  allows  the  omission  of  ail  the  rest  which 
are  required.  Such  a  conscience  is  not  subject  to  the  Divine 
law,  but  claims  an  impious  superiority.  And  to  them,  whose 
conscience  is  thus  defiled,  is  nothing  pure. 

3.  An  essential  property  of  a  good  conscience  is  impartiality 
ia  opposition  to  selfishness. 

Under  the  influence  of  such  a  conscience,  we  shall  view  our 
own  sins,  and  our  own  obligations,  in  the  same  light,  as  we  view 
those  of  other  men  :  we  shall  not  excuse  a  sin,  because  we  have 
done  it,  nor  diminish  an  obligation,  because  it  relates  to  us  ;  but 
shall  judge  of  the  latter  by  the  authority  of  God's  law,  and  of 
the  former  by  its  opposition  to  this  authority.  It  is  too  common 
a  defect  of  conscience,  that  it  indulges  a  partial  respect  to  self, 
admits  excuses  for  its  own  faults,  which  it  would  reject  in  the  case 
of  another,  and  is  swayed  in  the  representations  of  duty,  by  per- 
sonal inclination  and  interest.  David's  conscience,  for  a  time, 
seems  to  have  made  no  remonstrance  against  his  injustice  and 
cruelty  in  slaying  Uriah  and  taking  his  wife ;  but  at  the  recital  of 
the  story  of  a  rich  man,  who  had  taken  a  poor  neighbor's  only 
lamb,  to  make  an  entertainment  for  a  friend,  it  rose  in  high  indig- 
nation. There  was  a  great  disparity  in  the  crimes ;  but  one  was 
his  own.     This  could  be  excused ;  the  other  could  not. 

4.  A  good  conscience  is  deliberate  and  faithful — not  rash  and 
heedless. 

Paul  says,  that  while  he  was  a  Pharisee,  he  had  lived  in  all 
good  conscience,  and,  as  touching  the  righteousness  in  the  law,  had 
been  blameless.  According  to  the  ceremonial  strictness,  but  lax 
morality  of  the  day,  he  exhibited  an  uncensurable  behaviour,  and 
possessed  an  unupbraiding  conscience.  He  was  alive  without  the 
law.  But  when  the  commandment  came — when  it  was  applied 
to  his  conscience  in  its  purity  and  spirituality,  then  sin  revived, 
and  he  died.  He  saw  himself  to  be  a  transgressor  and  under 
condemnation.  There  are  many  who  acquire  a  general  knowl- 
edge of  religion,  observe  the,  external  forms  of  devotion,  and 


174 


SERMON  SEVENTEENTH. 


maintain  a  decent  morality,  and  yet  have  never  felt  the  real  power 
of  godliness  in  their  hearts.  These,  like  Paul,  the  Pharisee,  may 
seem  to  themselves  to  live  in  all  good  conscience,  because  their 
conscience  is  indolent  and  unfaithful ;  it  is  content  with  the  exte- 
rior and  formal  garb  of  religion,  and  never  looks  deep  into  the 
heart,  to  learn  and  report  what  is  there.  A  conscience  really 
good  is  humble  and  inquisitive  ;  solicitous  to  know  the  truth ;  at- 
tentive to  the  whole  man,  especially  to  the  hidden  man  of  the 
heart ;  observant  of  the  secret  springs  of  action  ;  faithful  to  register 
what  it  finds,  and  honest  to  report  the  discoveries  which  it  makes. 
Its  aim  is  not  to  flatter,  but  inform — not  to  soothe  and  pacify, 
but  to  correct  and  amend. 

5.  Tenderness  belongs  to  a  good  conscience.  This  the  scrip- 
ture expresses  by  a  heart  of  flesh,  in  opposition  to  a  heart  of  stone. 

Paul  speaks  of  some,  "  who  depart  from  the  faith,  speaking  lies 
in  hypocrisy,  having  their  conscience  seared  with  a  hot  iron." 
One  whose  conscience  is  erroneous,  does  evil,  thinking  it  to  be 
right.  But  he  whose  conscience  is  seared,  does  evil,  knowing  it 
to  be  evil,  and  with  little  remorse  for  what  he  has  done.  He  holds 
the  truth  in  unrighteousness.  He  speaks  lies  in  hypocrisy.  He 
is  not  ashamed  when  he  commits  abomination,  but  rather  glories 
in  his  shame.  The  apostle  says,  "  To  those  who  are  unbelieving 
and  defiled,  is  nothing  pure,  but  even  their  mind  and  conscience 
is  defiled.  Hence  they  are  abominable  and  disobedient,  and  unto 
every  good  work  reprobate."  A  good  conscience  is  the  reverse 
of  this:  it  is  tender  and  sensible;  it  is  easily  touched  and  affect- 
ed ;  it  is  shocked  witi  the  deformity  of  vice,  charmed  with  the 
beauty  of  holiness ;  and  by  the  authority,  alarmed  at  the  threaten- 
ings  and  enlivened  with  the  promises  of  God;  jealous  of  itself; 
fearful  of  offending,  and  Cautious  in  matters  of  doubt  and  uncer- 
tainty. The  good  man  esteems  it  an  important  point  in  religion, 
always  to  prefer,  in  a  doubtful  case,  the  side  which  is  certainly 
innocent. 

He,  who  can,  without  remorse,  deliberately  do  an  action,  which 
he  suspects  to  be  wrong,  is  already  hardened  in  a  degree.  If  he 
does*  the  action  in  opposition  to  his  conscience,  he  prepares  him- 


4 


SERMON  SEVENTEENTH.  175 

self  to  oppose  it  in  plainer  instances;    and  repeated  opposition 
will  terminate  in  absolute  hardness. 

A  tender  conscience  checks  men's  first  approaches  to  evil ;  it 
forbids  suspicious  actions;  it  feels  a  quick  remorse  at  the  re- 
membrance of  sin,  and  a  deep  concern  to  recover  the  favor  of 
God.  Peter,  though  his  conscience  neglected  its  office,  when 
he  was  tempted  to  deny  his  Lord,  felt  its  rebukes  in  the  recol- 
lection of  his  conduct.  When  his  Lord  turned  and  looked  upon 
him,  struck  with  a  sense  of  his  baseness,  he  went  out  and  wept 
bitterly. 

6.  A  good  conscience  has  a  powerful  and  commanding  influ- 
ence, in  distinction  from  one  that  is  impotent,  and  subject  to 
fleshly  control. 

A  conscience  which  dictates  only  what  pleases  the  corrupt  in- 
clina-Vons,  and  which  is  studious  to  invent,  or  ready  to  admit,  ex- 
cusefe  for  every  evil  action,  is  perverted  and  enslaved ;  it  has  lost, 
if  not  its  discernment,  yet,  at  least,  its  dominion.  A  good  con- 
science acts  with  dignity,  and  asserts  its  power;  it  controls  all 
subordinate  principles,  and  will,  itself,  be  controled  by  none  of 
them ;  it  will  be  reverenced  and  obeyed  in  its  place,  and  not  de- 
throned and  trampled  down,  by  passion  and  lust.  A  blind  con- 
science can  neither  direct  the  conduct,  nor  give  peace  to  the  mind. 
An  impotent  conscience,  prescribing  duty,  without  ensuring  com- 
pliance, may  produce  remorse  ;  but,  still,  it  leaves  the  soul  under 
guilt.  It  leads  men  to  see  what  is  good,  but  allows  them  to  follow 
what  is  evil ;  and,  though  it  has  not  power  to  command  obedi- 
ence, it  has  the  justice  to  condemn  transgression.  Hence  there 
is  no  peace  to  the  wicked,  but  they  are  as  a  troubled  sea  which 
cannot  rest.  Borne  away  by  the  lusts  and  passions,  it  goes  over 
to  their  interest,  and  pleads  in  their  excuse  :  but,  when  these  sub- 
side, it  rises  in  sharp  reproaches,  which  give  pain,  but  effect  no 
repentance.  It  was  thus  with  Herod  :  when  his  false  sense  of 
honor  urged  him  to  behead  the  baptist,  his  conscience,  though  it 
feebly  remonstrated  at  first,  was  soon  bribed  to  justify  the  action 
under  pretence  of  the  religious  obligation  of  a  previous  oath. 
But  his  conscience  could  not  leave  him  quiet  under  this  pretext. 


Ho  SERMON  SEVENTEENTH. 

Some  time  after,  when  his  passions  were  cooled  down,  hearing  of 
the  miracles  which  Jesus  was  working  in  the  country,  his  con- 
science rose  from  its  slumbers,  and  goaded  him  with  the  terrors 
of  guilt.  He  said,  "  This  is  John  whom  I  have  beheaded.  He 
is  risen  from  the  dead." 

7.  From  these  properties  of  a  good  conscience,  will  result 
peace  and  self-approbation.  Great  peace  have  they  who  love 
God's  law.  The  work  of  righteousness  is  peace,  and  the  effect 
of  righteousness  is  quietness  and  assurance  for  ever.  The  rejoic- 
ing of  the  good  christian  is  the  testimony  of  his  conscience,  that 
in  simplicity  and  godly  sincerity,  not  with  fleshly  wisdom,  but  by 
the  grace  of  God,  he  has  had  his  conversation  in  the  world. 

We  proceed,  as  was  proposed, 

III.  To  enquire,  whether,  and,  if  at  all,  how  far  an  error  of 
conscience  excuses  a  wrong  conduct. 

That  an  error,  in  some  cases,  may  mitigate,  and  yet  not  wholly 
excuse  the  evil  conduct,  which  proceeds  from  it,  is  manifest  from 
scripture. 

Our  Lord  prays  for  his  crucifiers,  "  Father,  forgive  them,  for 
they  know  not  what  they  do."  It  is  here  implied,  that  their  con- 
science was  misguided  ;  "  They  knew  not  what  they  did."  But 
still  they  were  guilty,  for  they  needed  forgiveness — "  Father,  for- 
give them."  But  their  error,  or  ignorance,  was  some  extenua- 
tion of  their  guilt :  it  was  not  so  highly  aggravated,  as  if  they  had 
crucified  the  Saviour  directly  in  the  face  of  conscience.  Hence 
their  ignorance  is  pleaded  as  a  reason  for  their  obtaining  forgive- 
ness. Paul  says  of  himself,  "  He  verily  thought,  that  he  ought 
to  do  many  things  contrary  to  the  name  of  Jesus" — and,  in  pur- 
suance of  this  false  persuasion,  "  he  persecuted,  imprisoned,  and 
gave  his  voice  to  murder  the  saints."  But,  though  he  acted  ac- 
cording to  a  real  persuasion  of  mind,  still  he  was  guilty  before 
God.  He  calls  himself,  "  a  persecuter,  a  blasphemer,  injurious, 
the  chief  of  sinners,  less  than  the  least  of  all  saints,  not  worthy  of 
the  name  of  an  apostle ;"  because  he  vexed  the  saints  and  was 
mad  against  them.  His  error,  however,  was  a  mitigation  of  his 
guilt,  "  for  he  obtained  mercy,  because  he  did  this  ignorantly  in 


SERMON  SEVENTEENTH.  J  77 

unbelief."  The  Jews  were  deemed  murderers,  because  they  cru- 
cified the  Lord  of  glory  :  but  the  apostles  bear  them  witness,  that 
"  they  did  this  through  ignorance ;"  and  that  "  they  had  a  zeal 
of  God,  though  not  according  to  knowledge;"  and,  therefore, 
they  exhort  them  to  a  repentance  of  this  awful  conduct.  The 
exhortation,  being  grounded  on  a  concession,  that  they  did  it 
through  an  ignorant  and  mistaken  zeal,  imports,  that  their  hope  of 
forgiveness  was  greater,  than  it  could  have  been,  if  they  had  adopt- 
ed the  same  conduct  in  opposition  to  knowledge  then  existing  in 
their  minds.  The  reason  of  the  case  is  obvious.  To  do  a  wrong 
action,  under  the  influence  of  an  erroneous  persuasion,  does  not 
discover  the  same  obstinacy  and  perverseness,  as  to  do  the  same 
against  the  existing  light  of  the  mind,  and  the  actual  remonstrance 
of  the  conscience :  but,  that  this  error,  or  misconception,  should 
wholly  excuse  is  unreasonable  ;  because  an  error  of  judgment,  in 
an  important  point  of  duty,  supposes  some  fault,  defect,  or  obli- 
quity in  the  will ;  such  as  prejudice,  lust,  negligence,  or  want  of 
enquiry. 

The  guilt  in  following,  or,  rather,  perhaps,  in  having  an  errone- 
ous conscience,  will  be  proportionable  to  the  faultiness  of  the 
cause,  from  which  it  proceeds.  If  it  proceeds  from  mere  obsti- 
nacy and  perverseness,  in  rejecting  the  means  of  information,  it 
can  hardly  be  supposed  to  abate  the  guilt  at  all ;  for  a  wilful  re- 
jection of  the  known  means  of  information,  is  much  the  same 
thing  as  opposition  to  duty  after  information.  Total  incapacity  to 
obtain,  or  to  apply  the  means,  will,  doubtless,  wholly  excuse. 

They,  to  whom  Christ  has  not  spoken,  have  not  the  sin  of  un- 
belief. For  external  disadvantages,  proportionable  allowance, 
in  the  Divine  estimation  of  guilt,  will,  undoubtedly,  be  made. 
Of  men  it  is  required  according  to  what  they  have.  As  there  is 
much,  or  little,  given  to  them,  much,  or  little,  must  be  accounted 
for.  The  ignorance,  or  error,  which  proceeds  from  negligence, 
inattention,  and  the  prejudice  of  custom,  is  certainly  criminal,  for 
the  causes  of  it  are  so ;  but,  it  is  not  so  criminal  as  if  it  arose 
from  direct  obstinacy ;  for  the  former  do  not  indicate  so  criminal 
a  temper,  or  incurable  a  state,  as  the  latter.     The  conduct,  there- 


178  SERMON"  SEVENTEENTH. 

fore,  proceeding  from  the  latter,  stands  in  the  most  heinous  light. 
This  seems  to  be  the  case  stated  and  decided  by  our  Saviour, 
when  he  says,  "  The  servant,  who  knew  his  Lord's  will,  and  pre- 
pared not  himself,  shall  be  beaten  with  many  stripes  ;  but  he 
who  knew  not,  and  did  commit  things  worthy  of  stripes,  shall  be 
beaten  with  few  stripes.  For,  to  whomsoever  much  is  given,  of 
him  shall  much  be  required ;  and  to  whom  men  have  committed 
much,  of  him  they  will  ask  the  more." 

The  farther  prosecution  of  our  subject  will  be  deferred  to 
another  season. 


SERMON  XVIII. 


THE  CAUSES  OF  AN   EVIL,  AND  THE  MEANS  OF  OBTAINING  A  600© 
CONSCIENCE. 


HEBREWS  xni.  18. 

We  trust  we  have  a  good  conscience,  in  all  things  willing  to  live 

honestly. 

We  have  stated  the  general  nature  and  office  of  conscience — 
shewn  the  qualifications  of  a  good  conscience — and  examined 
whether,  and  how  far  an  error  of  conscience  can  excuse  a  wrong 
conduct. 

We  proceed, 

IV.  To  enquire  into  the  causes  and  springs  of  an  erroneous 
and  evil  conscience.  In  this  enquiry  will  more  fully  appear  the 
insufficiency  of  the  plea  of  a  deceived  conscience,  in  ordinary 
cases,  to  excuse  men's  vices. 

Even  the  heathens  could  not  avail  themselves  of  this  plea,  so 
far  as  to  be  guiltless  in  the  sight  of  God.  They  could  not  allege 
the  want  of  capacity  to  discern,  or  the  absolute  want  of  mean* 
to  learn  the  great  lines  of  their  duty,  and  the  reasonableness  of  a 
future  judgment.  In  regard  of  natural  capacity  they  were  equal 
to  other  men.  In  arts  and  sciences  they  discovered  ingenuity 
and  invention,  which  few  moderns  can  boast  of,  and  which,  if 
23 


ISO  SERMON  EIGHTEENTH. 

applied  to  religion,  might  there  have  made  considerable  improve- 
ments. They  were  endowed  with  the  principle  of  conscience  as 
well  as  the  faculty  of  reason.  Though  they  had  not  the  written 
law,  yet,  the  apostle  says,  "  They  were  a  law  to  themselves,  and 
shewed  the  work  of  the  law  written  in  their  hearts,  their  con- 
science also  witnessing  with  them."  And  of  the  means  of  knowl- 
edge they  we're  not  wholly  destitute.  The  apostle  says,  "  That 
which  might  be  known  of  God  was  manifest  to  them,  for  God 
had  shewed  it  to  them.  For  the  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood  by  the 
things  which  are  made,  even  his  eternal  power  and  godhead ;  so 
that  they  were  without  excuse,  because  that,  when  they  knew 
God,  they  glorified  him  not  as  God,  but  became  vain  in  their 
imaginations,  and  their  foolish  heart  was  darkened,  and  they 
changed  the  truth  of  God  into  a  lie,  and  gave  themselves  up  to 
all  kinds  of  iniquity."  And  besides  this  natural  light,  they  cer- 
tainly might  have  had,  and  many  of  them  really  had  some  assis- 
tance from  the  revelations  which  God,  at  sundry  times,  and  in 
divers  manners,  made  to  the  world.  These  revelations,  though 
first  made  to  particular  persons,  families,  or  nations,  were  by  tra- 
dition, or  communication  conveyed  to  many  others.  And  the 
noble  sentiments,  which  some  of  the  heathen  philosophers  have 
expressed  concerning  the  character  of  God  and  the  nature  and 
obligations  of  virtue,  may  probably  be  ascribed,  in  some  measure, 
to  information  obtained  from  this  source.  Though  the  light  of 
nature  has,  in  fact,  proved  insufficient  to  lead  men  to  the  knowl- 
edge of  all  the  important  parts  of  duty,  and  must  be  insufficient 
to  instruct  them  in  those  truths,  which  relate  to  the  redemption  of 
sinners,  yet,  with  such  aids  as  have  attended  it,  it  has  taught  men 
the  existence  of  a  Deity,  and  given  them  some  apprehensions  of 
his  character  and  their  own  accountableness  to  him,  and  of  their 
obligation  to  practise  virtue  and  abstain  from  vice.  Hence  the 
apostle  says,  "  They  were  without  excuse."  They  had  sinned 
without  law,  but  against  their  conscience.  Such  was  the  state  of 
the  heathens. 

Now  since  God  has  given  to  us  a  written  revelation,  which  has 
wot  only  stated  our  duty  in  all  its  branches,  but  enforced  it  by  the 


SERMON  EIGHTEENTH.  JS1 

aiost  solemn  sanctions — since  this  revelation  is  in  our  hands  and 
open  to  our  inspection  and  examination,  and  since  we  have  the 
common  principles  of  reason  and  conscience,  and  those  greatly 
improved  by  an  education  under  the  advantages  of  superior  light; 
our  errors  and  misapprehensions  concerning  religious  truth  and 
moral  obligation  must,  in  a  mucti  higher  sense,  be  without  ex- 
cuse. If  we  plead  ignorance,  or  mistake  in  excuse  for  our  sins, 
it  can  be  only  such  ignorance,  or  mistake,  as  is  criminal  in  itself, 
and  therefore  will  not  exculpate  us  in  a  criminal  conduct. 

There  are,  it  is  true,  some  less  important  cases,  which  seem 
doubtful  in  their  nature.  And  new  cases  may  occur,  which  we 
bave  never  had  occasion  to  examine,  and  in  which  we  must  act 
before  we  have  time  for  much  deliberation.  In  such  cases,  if  we 
gain  the  best  information,  and  form  the  best  judgment  we  can, 
and,  divesting  ourselves  of  passion  and  prejudice,  act  agreeably 
to  this  judgment,  no  doubt  the  honest  intention  will  be  accepted  ; 
for  if  we  err,  it  is  not  for  want  of  integrity  to  choose  right ;  but 
for  want  of  capacity  to  judge  right.  In  these  cases,  however, 
there  is  generally  a  safe  and  unsuspected  side.  This  we  may 
take  without  fear  of  guilt,  and  this  a  good  conscience  will  prefer. 
But  if  we  cannot  determine,  which  is  the  safer  side,  the  intention 
to  act  right  will  be  approved,  though  the  act  should  be  different 
from  that,  which,  on  better  information,  we  might  have  chosen. 
An  object,  for  instance,  presents  himself  to  us  in  the  appearance 
of  misery  and  impotence,  and  solicits  our  beneficence  :  we  pity 
him,  and,  on  such  information  as  we  have,  we  feel  an  obligation 
to  relieve  him,  and  we  act  accordingly.  It  afterward  appears, 
-that  his  pretensions  were  deceitful,  and  our  charity  was  misap- 
plied. Still  our  charity  is  approved  in  heaven,  because  the  inten- 
tion was  pious,  and  the  information  all  we  could  then  obtain. 
Our  Saviour,  sending  forth  his  seventy  disciples  to  preach  in  the 
cities  of  Judea,  told  them,  when  they  entered  into  any  city,  to 
enquire,  who  in  it  was  worthy — who  was  friendly  and  hospitable, 
and  in  this  respect  worthy  of  their  company  and  blessing,  and 
going  into  his  house,  to  say,  "  Peace  be  to  this  house."  "  If  the 
house  be  worthy,"  says  he,  "  your  peace  shall  rest  upon  it  j"  or 
•the  blessing  which  you  wish  to  it  shall  be  bestowed  upon  it. 


1£2  SERMON  EIGHTEENTH. 

"  But  if  it  be  not  worthy,  your  peace  shall  return  to  you.1' 
Though  the  house  should  prove  unworthy  of  the  blessing,  yet 
you  shall  receive  the  reward  of  your  benevolence.  But  cases 
of  this  nature,  which  respect  only  occasional,  or  single  actions, 
are  very  different  from  those  which  respect  a  course  of  actions, 
or  an  habitual  conduct.  We  may,  in  certain  instances,  be  in 
doubt,  and  finally  misjudge,  what  truth,  justice,  charity,  or  pru- 
dence requires ;  but  no  honest  man  can  ever  be  at  a  loss,  whether 
truth,  justice,  charity  and  prudence  are  duties;  and  the  contrary 
are  vices.  One  may,  through  temptation,  or  misiake,  do  an  action 
which  is  not  conformable  to  one,  or  other  of  these  virtues,  and 
yet  be  a  virtuous  man;  but  a  course  of  actions  contrary  to  these 
virtues,  shews  one  to  be  in  his  heart  a  vicious  man.  His  ronduct 
proceeds  not  from  an  error  of  judgment,  but  from  a  love  of  wick- 
edness. 

Since  then  it  may  be  presumed,  that  those  errors  of  conscience, 
which  men,  under  the  light  of  revelation,  frequently  plead  in  de- 
fence of  their  wrong  conduct,  usually  proceed  from  some  faulty 
disposition  of  heart,  it  is  important  to  enquire,  what  the  causes  of 
these  errors  may  be. 

1.  Some  are  led  to  mistake  the  truth  by  their  manner  of  exam- 
ining it.  They  are  not  wholly  void  of  thought ;  but  they  think 
superficially,  and  conclude  hastily.  They  judge  according  to  the 
first  appearance,  without  taking  a  full  view  of  their  subject.  They 
enquire  a  little,  and  presume  much,  and  thus  work  themselves 
into  a  persuasion  false  in  its  nature,  and  vicious  in  its  tendency. 
They  conclude,  that  such  an  action  may  in  them  be  innocent, 
because  they  see  no  ill  consequences  which  will  probably  ensue 
from  it;  but  never  contemplate  the  consequences  of  a  general 
allowance  of  similar  actions.  They  never  stop  to  consider,  that 
every  other  man  has  the  same  right  which  they  have,  to  claim 
this  liberty  of  acting ;  that  this  liberty  every  where  indulged, 
would  throw  the  world  into  confusion ;  and  that  a  principle, 
which,  carried  into  general  operation,  would  produce  misery  and 
vice,  must  be  false  and  immoral.  They  think  only  for  themselves, 
and  therefore  think  partially,  which  is  little  better — sometimes 
worse  than  not  to  think  at  all ;  because  their  chief  object  in  think- 


SERMON  EIGHTEENTH.  |g3 

ing  is  to  obtain  for  themselves  a  greater  liberty  of  acting, 
superficial  enquiry  is  unbecoming  the  dignity  of  rational  beings, 
who,  in  all  matters  of  importance — in  matters  which  concern  their 
highest  interest,  ought  to  proceed  with  caution  and  deliberation — 
not  with  rashness  and  presumption.  And  the  man  •  h  embraces 
error,  only  because  he  has  not  diligently  sought  for  truth,  can 
never  avail  himself  of  that  error  as  an  excuse  for  his  sins. 

2.  Indifference  and  carelessness  is  another  cause  of  error. 

A  great  part  of  mankind  have  little  sense  of  the  importance  of 
religion,  and  little  concern  to  understand  what  it  is,  or  to  learn 
whether  there  be  any  such  thing.  Hence  they  are  inattentive  to 
the  means  and  negligent  of  the  opportunities  of  gaining  a  right 
knowledge  in  the  case.  In  this  indolent  and  easj  siate  of  mind, 
they  suffer  their  judgments  to  be  wholly  swayed  by  their  incli- 
nations, or  by  the  opinions  of  others,  and  especially  by  the  rea- 
soning of  the  licentious  and  profane.  And  instead  of  subduing 
their  passions  into  obedience  to  their  conscience,  they  yield  up 
conscience  to  the  direction  of  passion.  Instead  of  judging  for 
themselves  what  is  right,  they  are  content,  that  any  man  should 
judge  for  them,  if  he  will  only  give  them  an  agreeable  latitude, 
and  not  impose  any  uneasy  restraints. 

3.  Pride  is  another  spring  of  error.  This  leads  men  into  error 
in  various  ways,  according  to  the  various  forms  which  it  assumes. 

It  sometimes  gives  men  an  affectation  of  singularity,  and  ex- 
cites in  them  an  ambition  to  be  thought  wiser  than  their  neigh- 
bors. Under  the  influence  of  this  foolish  vanity",  they  disdain  to 
think  with  the  vulgar  and  adopt  common  opinions;  and  they  run 
blind  and  headlong  into  error  only  for  the  sake  of  appearing  inde- 
pendent and  being  thought  very  knowing.  When  we  see  the 
learned  thus  turning  infidels,  or  hereticks,  in  mere  ostentation, 
we  lament,  that  their  pride  should  pervert  their  talents.  But 
when  we  see  those  who  have  read  little  and  thought  less — have 
read  perhaps  a  wicked  pamphlet,  but  not  the  serious  answer, 
aping  the  pride  and  self-importance  of  the  infidel,  with  all  our 
pity,  we  cannot  withhold  our  contempt. 

Some  persist  in  their  ignorance,  or  error,  because  they  despise 
instruction,  and  think  it  humiliating  to  submit  to  correction  from 


1S4  SERMON  EIGHTEENTH. 

those  whom  they  deem  their  inferiors,  though  wiser  and  better 
men  than  themselves. 

There  are  those,  who,  in  a  vain  conceit  of  their  own  abilities, 
will  never  suspect  themselves  to  be  in  the  wrong.  Their  first 
opinions  they  receive  for  indubitable  truths,  and  admit  the  slightest 
appearance  of  proof  for  full  demonstration.  And  settled  in  their 
first  judgment,  they  seek  no  farther  information,  and  accept  none 
that  is  offered  to  them. 

Pride  makes  some  averse  to  confess  a  fault,  or  even  to  see  an 
error.  Hence  having  once  embraced  an  opinion  and  practised 
upon  it,  they  are  blind  to  the  light,  which  would  discover,  and 
deaf  to  the  arguments  which  might  evince  their  mistake.  They 
had  rather  continue  in  the  wrong,  than  by  amendment  confess 
their  wrong.  Their  whole  aim  is  to  justify  themselves  ;  and  they 
persist  in  their  course,  to  let  the  world  see,  they  are  sincere  and 
constant.  Viewing  things  only  in  the  light  in  which  they  wish 
them  to  appear,  they  fix  their  mind  more  and  more  in  their  false 
opinions. 

4.  Conscience  is  often  blinded  by  worldly  interest  and  sensual 
affection. 

Men  easily  persuade  themselves,  that  they  may  do  that,  which 
it  is  their  interest,  or  inclination  to  do.  The  ruling  passion,  the 
predominant  lust  gives  a  bias  to  the  reason  itself.  The  man  un- 
der the  influence  of  avarice  finds  many  arguments  to  justify  those 
methods  of  gain,  which  an  impartial  observer  will  utterly  con- 
demn. Malice  and  eavy  suggest  a  thousand  excuses  for  slander 
and  revenge,  which,  in  the  absence  of  those  passions,  appear  per- 
fectly trifling. 

He  who  has  pursued,  and  is  resolved  still  to  pursue  any  vicious 
course,  can  silence  the  rebukes  of  conscience  in  ways  which 
would  never  occur  to  the  thoughts  of  a  virtuous  man.  Sin  is  in- 
ventive and  deceitful.  It  has  arts  to  pacify  the  conscience,  which 
virtue  would  never  have  imagined.  Paul  confesses  that  sin  had 
deceived  and  thus  slain  him.  He  cautions  others  to  beware,  lest 
they  be  hardened  through  this  deceitfulness  of  sin.  "  He  that 
doth  evil,  hateth  the  light,  neither  cometh  he  to  it,  lest  his  deeds 
should  be  reproved."     And  by  inventing  and  magnifying  argu- 


SERMON  EIGHTEENTH.  I35 

ments  in  favor  of  his  deeds,  and  by  rejecting  and  explaining  away 
every  argument  against  them,  he  brings  himself  by  degrees  to 
call  evil,  good,  and  good,  evil,  and  to  put  darkness  for  light,  and 
light  for  darkness. 

5.  Education,  custom,  and  the  judgment  of  acknowledged  su- 
periors have  great  influence  in  forming  men's  opinions.  Hence 
parents  are  directed  to  train  up  their  children  in  the  way  in  which 
they  should  go ;  for  in  the  way,  in  which  they  are  trained  up,  they 
will  be  likely  to  continue.  Hence  also  we  are  cautioned  not  to  fol- 
low a  multitude  in  doing  evil — not  to  be  conformed  to  the  world; 
and  are  directed,  on  the  contrary,  to  prove  what  is  the  acceptable 
will  of  God.  Hence  again  we  are  exhorted,  instead  of  calling 
any  man  master,  or  glorying  in  man,  to  prove  all  things  and  hold 
fast  that  which  is  good. 

G.  Men  often  deceive  themselves  and  silence  their  consciences, 
by  casting  the  blame  of  their  misconduct  on  others.  Thus  did 
Adam — thus  did  Eve — and  thus  do  their  children.  The  advice 
they  received  ;  the  examples  they  saw,  and  the  temptations  they 
met  with,  led  them  astray.  The  influence  of  satan  on  the  minds 
of  men  is  often  mentioned  in  scripture ;  but  it  is  always  mention- 
ed as  an  aggravation,  not  as  an  extenuation  of  the  guilt  of  known 
and  deliberate  sin.  Men  often  entice  one  another  to  evil.  But 
enticements  seldom  prevail,  where  there  is  not  a  previous  disposi- 
tion to  the  evil.  To  prevent  this  danger,  men  are  cautioned  not 
to  have  any  fellowship  with  the  wicked — not  to  go  in  the  way  of 
evil  men.  There  are  those  who  will  do  that  in  company  with 
others,  which  they  would  not  venture  to  do  alone ;  because  in 
company  the  guilt  seems  to  be  diffused  among  a  number,  and 
each  one's  single  share  to  be  very  small.  Aud  hence,  it  has  been 
observed,  that  societies  seldom  act  with  that  strict  regard  to  equity 
and  justice,  which  we  usually  find  in  the  private  negociations  of 
honest  men,  because  in  society  no  member  feels  himself  distinctly 
responsible  for  the  wrong.  But  we  ought  to  consider,  that  every 
man  who  consents  to  and  acquiesces  in  a  wrong  action,  whether 
singly,  or  in  company,  is  completely  guilty  of  that  wrong  action ; 
and  there  is  no  way  to  exculpate  himself  from  the  wrong,  but  by 
doing  right  himself,  according  to  his  ability.     Whatever  others 


j  g£  SERMON  EIGHTEENTH. 

may  do,  each  one  must  do  justice  for  himself.  The  resolution  of 
a  member  to  do  wrong  can  justify  no  man  in  partaking  of  that 
wrong. 

Having  considered  the  causes  of  an  evil  conscience,  we  will 
now, 

V.  Attend  to  the  rules  necessary  for  preserving  a  good  one. 

1.  The  first  rule  will  naturally  be,  to  avoid  the  causes  of  an 
evil  conscience ;  such  as  presumption,  indifference,  implicit  cre- 
dulity, pride,  self-conceit,  sensual  lusts  and  passions,  evil  society, 
and  licentious  communication. 

2.  We  must  take  pains  and  use  means  to  be  rightly  informed. 
Since  the  persuasion  of  conscience,  that  an  action  is  right,  will  not 
justify  us  in  doing  it,  if  we  might  have  known  it  to  be  wrong,  it 
concerns  us  to  prove  the  acceptable  will  of  God  and  guard  against 
all  misconceptions  of  it.  The  apostle  prays  for  christians,  that 
they  may  more  and  more  abound  in  knowledge  and  judgment, 
may  discern  things  that  differ — approve  things  that  are  excellent — 
and  may  be  sincere  and  without  offence.  If  a  persuasion  of  con- 
science would  universally  justify  the  conduct,  there  would  be  no 
occasion  for  enquiry; — we  should  need  only  to  form  an  opinion, 
and  act  agreeably  to  it.  But  since  we  may  sin  by  a  persuasion 
contrary  to  the  truth,  as  well  as  by  a  conduct  contrary  to  our  per- 
suasion, it  concerns  us  to  examine  carefully  what  is  truth,  and 
what  is  right,  and  in  our  examinations  to  guard  against  the  blind- 
ing influence  of  prejudice  and  passion. 

3.  Let  our  minds  be  always  impressed  with  a  sense  of  the  im- 
portance of  duty.  Without  this  sense,  we  shall  neither  be  con- 
cerned to  know  what  our  duty  is,  nor  to  do  it  when  we  do 
know  it.  If  an  aim  to  do  God's  will  guides  us  in  our  enqui- 
ries, we  shall  seldom  judge  wrong.  The  meek  God  will  guide 
in  judgment  and  teach  his  way.  If  we  desire  to  do  his  will,  we 
shall  easily  know  of  every  doctrine,  whether  it  be  of  him. 

4.  Let  us  never  act  contrary  to  the  present  conviction  of  the 
mind ;  for  to  oppose  this  conviction,  not  only  awakens  a  sense  of 
guilt,  and  disturbs  the  inward  peace,  but  hardens  the  conscience 
to  more  flagrant  vices,  and  subjects  it  to  tlio  absolute  dominion  of 
passion  and  lust. 


SERMON  EIGHTEENTH.  187 

5.  In  all  cases  of  doubt,  we  must  consider  which  side  our  in- 
terest, or  inclination  favors.  If  we  wish  to  have  the  case  resolv- 
ed in  one  way,  rather  than  in  the  other,  and  sit  down  to  examine 
under  this  prepossession  it  is  probable,  that  inclination,  and  not 
evidence  will  make  the  decision.  When  we  perceive  our  mind 
to  be  in  such  a  state,  we  must  examine  with  a  jealousy,  and  judge 
with  a  distrust  of  our  own  hearts.  In  such  cases,  it  is  prudent  to 
enquire,  what  has  been  our  opinion  when  we  were  in  a  different 
situation — what  would  be  our  opinion,  if  it  respected  another  per- 
son— what  advice  we  would  give  to  a  friend — what  we  would 
condemn  in  an  enemy.  Great  confidence  in  matters  generally 
doubtful,  censoriousness,  contempt  of  others,  a  high  conceit  of 
ourselves,  resentment  of  advice  and  reproof,  are  broad  signs,  that 
prejudice  and  bigotry  have  taken  the  place  of  conscience.  "  The 
wrath  of  man  vvorketh  not  the  righteousness  of  God.  The  sim- 
ple believeth  every  word,  but  the  prudent  looketh  well  to  his  go- 
ings. A  wise  man  feareth  and  departeth  from  evil,  but  the  fool 
rageth  and  is  confident." 

6.  Frequent  self-examination  is  necessary  to  a  good  conscience. 
The  careless  man  may  have  a  lethargic  ease — the  quietness  of 
death  :  the  attentive  only  can  enjoy  a  heart-felt  satisfaction — the 
joy  of  salvation.  The  most  that  can  be  said  of  the  former  is, 
that  his  conscience  does  not  reproach  him.  It  is  the  latter  only 
who  can  feel  real  peace  and  approbation  of  conscience. 

Finally.  There  must  be  a  constant  and  unreserved  regard  to 
religion.  As  it  is  the  testimony  of  our  conscience  to  the  simpli- 
city and  godly  sincerity  of  our  conversation,  that  gives  us  rejoic- 
ing in  ourselves,  so  the  more  steady  and  intire  this  testimony  is, 
the  more  full  will  be  our  joy. 

VI.  We  will  briefly  consider  the  advantages  of  a  good  con- 
science. 

A  conscience  enlightened  by  truth,  unbribed  by  interest  and 
unbiassed  by  passion,  is  necessary  to  our  leading  a  holy  and  inof- 
fensive life.  Such  a  conscience  is  as  important  as  a  life  of  obe- 
dience to  God.  This  is  necessary  to  our  inward  peace.  An  evil 
conscience  may  become  past  feelinsc ;  it  is  a  good  one  only  thai 
is  a  spring  of  substantial  joy. 
24 


138  SERMON  EIGHTEENTH. 

Peace  of  mind  is  our  highest  comfort  in  life.  It  is  a  cheeifui 
excitement  to  virtue.  It  is  the  sweetest  solace  in  affliction  ;  the 
firmest  support  under  injuries  and  reproaches,  and  the  best  im- 
provement of  the  common  enjoyments  of  life.  The  spirit  ot  a 
man  will  sustain  his  infirmity,  but  a  wounded  spirit  who  can  bear  ? 
There  is  no  peace  equal  to  the  testimony  of  a  good  conscience — 
no  torment  equal  to  self-reproach.  This  makes  a  great  part  of 
the  wretchedness  of  the  damned.  Their  worm  dieth  not.  It 
was  this  which  haunted  Cain,  and  made  him  fear,  that  every  one 
who  found  him  would  slay  him.  It  was  this  that  made  Herod 
start,  when  he  heard  of  Jesus'  working  miracles,  and  suspect  that 
John  whom  he  had  beheaded  was  risen  from  the  dead.  It  was 
this  which  hurried  Judas  to  commit  violence  on  himself. 

A  good  conscience  is  a  satisfaction,  which  nothing  can  take 
from  us,  but  sin :  an  evil  conscience  is  a  torment,  which  nothing 
can  relieve,  but  repentance.  This  is  a  witness  and  judge  within 
us ;  and  it  concerns  us  to  keep  it  our  friend. 

This  will  be  our  best  comfort  in  death.  A  guilty  conscience 
fills  the  dying  sinner  with  horror,  and  anticipates  his  approaching 
torment :  an  approving  conscience  «;ives  exultation  to  the  depart- 
ing soul,  by  laying  hold  on  eternal  life.  The  latter  will  bring  us 
with  exceeding  joy  into  the  presence  of  our  Judge  and  give  us 
assurance  before  him,  while  the  former  vainly  seeks  to  hide  itself 
from  his  all-piercing  eye.  According  as  we  have  a  good,  or  an 
evil  conscience,  we  shall  enter  into  eternal  life,  or  go  away  into 
everlasting  punishment. 

That  we  may  acquire  and  preserve  peace  in  life,  and  may  en- 
joy hope  and  comfort  in  death,  let  us  maintain  a  faithful  conform- 
ity to  that  religion,  which  the  gospel  has  taught  us.  All  other 
means  will  fail  us.  We  may  attempt  to  relax  the  strictness  of  this 
religion,  and  may  flatter  ourselves  that  a  partial,  or  external  con- 
formity will  be  accepted  ;  or  we  may  endeavor  to  persuade  our- 
selves, that  some  more  easy  way  to  happiness  will  be  found  than 
that  which  the  gospel  has  marked.  But  none  of  these  artifices 
can  fully  satisfy  us.  They  will  all  leave  the  mind  suspicious,  fear- 
ful and  uneasy ;  and  will  doubtless  disappoint  us  at  last.  It  is  a 
firm  faith  in  the  truth  of  the  gospel,  accompanied  with  an  unre- 


SERMON  EIGHTEENTH.  1§9 

served  subjection  of  soul  to  its  holy  precepts,  which  brings  home- 
felt  peace,  and  ensures  the  joys  of  immortality.  And  while  we 
obey  this  gospel,  we  shall  have  no  temptation  to  renounce  the  be- 
lief of  it;  for  we  shall  have  nothing  to  fear  from  its  threatnings, 
but  every  thing  to  hope  from  its  promises.  That  we  may  hold 
the  faith,  let  us  hold  a  good  conscience  ;  for  many  having  put 
away  this,  concerning  the  faith  have  made  shipwreck. 

If  sceptical  thoughts  arise,  there  is  one  sure  way  to  remove 
them — if  objections  are  started  there  is  one  effectual  method  to 
answer  them ;  it  is  that  which  the  apostle  recommends,  "  Only  let 
your  conversation  be  as  it  becometh  the  gospel  of  Christ." 


SERMON  XIX. 


THE  BELIEVER   PRAYING  FOR  AN  INCREASE  OF  HIS  FAITH. 


MARK  ix.  24. 

And  straitway  the  father  of  the  child  cried  out,  and  said  with  tears, 
Lord,  I  believe  ;  help  thou  mine  unbelief. 

The  beginning  of  this  chapter  relates  Christ's  transfiguration 
on  the  mountain  in  the  presence  of  three  of  his  disciples.  While 
he  was  there,  a  man  sought  him  to  obtain  a  cure  for  his  only  son, 
who  was  afflicted  with  a  grievous  distemper,  and  possessed  with 
an  evil  spirit.  Disappointed  in  not  finding  Jesus  himself,  the  man 
applied  to  the  nine  disciples  there  present,  who  attempted  to  heal 
the  lad,  but  without  success.  When  Jesus  came  down  into  the  plain, 
he  saw  his  disciples  surrounded  by  a  multitude,  and  engaged  in  a 
dispute  with  the  scribes ;  and  he  demanded  of  the  latter  what  was 
the  subject  of  their  debate.  "  Then  one  of  the  multitude  said 
to  him,  Master,  I  have  brought  unto  thee  my  son,  who  hath  a 
dumb  spirit;  and  wheresoever  he  taketh  him,  he  teareth  him, 
so  that  he  foameth  and  gnasheth  with  his  teeth  and  pineth 
away ;  and  I  spake  to  thy  disciples,  that  they  should  cast  him 
out,  and  they  could  not."  It  hence  appears,  that  the  scribes  had 
been  disputing  with  the  disciples  about  the  cure  of  this  youth, 
which  had  been  attempted  in  vain.     They  probably  insulted  the 


SERMON  NINETEENTH.  jgj 

disciples  on  their  failure,  and  alleged  that  here  was  a  spirit  too 
stubborn  for  them,  or  their  master  to  conquer.  The  disciples,  on 
the  contrary,  doubtless  affirmed,  that,  though  they  had  faded,  yet 
their  Lord  would  not  fail  to  cast  him  out.  As  Christ  had  often 
given  plain  demonstrations  of  his  Divine  power,  die  cavils  of  the 
scribes  led  him  to  reprove  them  and  expostulate  with  them  in  the 
following  words,  "  O  faithless  and  perverse  generation,  how  long 
shall  I  be  with  you  ?  How  long  shall  I  surfer  you  ?"  Have  you  not 
seen  my  power  over  evil  spirits  in  times  past  ?  How  long  must  I 
work  miracles  in  your  presence,  before  you  will  be  convinced  ? 
How  long  must  I  endure  your  perverseness  and  incredulity? — 
To  give  fresh  demonstration  of  his  power,  Christ  now  command- 
ed the  youth  to  be  brought  to  him.  At  this  instant  the  lad  was 
afflicted  with  most  violent  convulsions.  Jesus  enquired  of  the 
father,  how  long  his  son  had  been  in  this  unhappy  condition  ;  and 
was  informed,  that  this  disorder  had  attended  him  from  his  child- 
hood. "  But,"  says  the  father,  "  if  thou  canst  do  any  thing,  have 
compassion  on  us  and  help  us."  The  continuance  of  his  son's 
disorder;  the  dreadful  symptoms  attending  it,  and  the  unsuccess- 
ful attempt  of  the  disciples  made  him  much  afraid,  that  no  help 
could  be  found.  He  therefore  expressed  his  hope  in  terms  which 
imparted  a  mixture  of  diffidence.  "  If  thou  canst  do  it."  In 
allusion  to  his  diffident  manner  of  speaking,  Christ  says,  "  If  thou 
canst  believe,  all  things  are  possible  to  him  that  believeth."  It  is 
as  if  he  had  said,  "  I  exert  my  miraculous  power  in  behalf  of 
them  who  apply  to  me  in  faith.  If  thou  believest  that  I  am  able 
to  do  this,  thou  shaft  see  it  done."  The  father,  hearing  these 
comfortable  words,  exclaimed  with  tears  in  his  eyes,  "  Lord,  I  be- 
lieve ;  help  thou  mine  unbelief."  Jesus  then  cast  out  the  foul 
spirit,  and  delivered  the  lad  sound  to  his  father.  The  disciples, 
seeing  what  their  master  had  done,  asked,  why  they  had  not  been 
able  to  do  the  same.  He  told  them,  this  was  owing  to  the  weak- 
ness of  their  faith,  which  they  must  endeavor  to  strengthen  by 
fasting  and  prayer. 

Having  taken  a  general  view  of  this  story,  we  will  now  attend 
to  the  particular  observations  contained  in  it. 


192  SERMON-  NINETEENTH. 

f.  We  may  take  notice  of  the  great  power  which  evil  spirits 
had  over  men,  before  the  introduction  of  the  gospel. 

This  youth  is  said  to  have  a  dumb,  a  foul  and  unclean  spirit, 
which  by  other  evangelists,  in  their  relation  of  this  story,  is  ex- 
pressly called  the  devil.  Many  other  cases  of  a  like  kind  occur 
in  reading  the  gospel  history.  It  hence  appears,  that  the  devil,  in 
those  days,  had  great  power  to  afflict  and  torment  m^n's  bodies. 

It  has  been  a  question,  why  possessions  and  diabolical  opera- 
tions were  so  frequent  among  the  Jews  in  Christ's  day,  when  so 
little  is  heard  of  them  among  other  nations,  and  among  the  Jews 
at  other  times.  But  the  truth  is,  profane  history  sometimes  men- 
tions such  supposed  cases  among  other  nations  ;  and  therefore 
we  have  no  reason  to  imagine  they  were  confined  to  Judea.  And 
sacred  history  mentions  such  a  case  in  Arabia.  It  ascribes  the 
bodily  afflictions  of  Job  to  the  agency  of  an  evil  spirit.  Nor 
were  possessions  wholly  unknown  among  the  Jews  in  the  times 
preceding  our  Saviour ;  for  king  Saul  was  afflicted  with  an  evil 
spirit.  Though  such  possessions  are  seldom  mentioned  in  the 
Jewish  history,  yet  we  cannot  hence  conclude,  that  few  or  none 
existed  ;  for  even  those  which  appeared  in  our  Saviour's  time, 
would  doubtless  have  been  unnoticed,  had  not  the  miraculous 
cures  performed  by  him,  introduced  them  into  the  sacred  history. 

It  is  not  improbable,  however,  that  possessions  might  now  be 
more  frequent,  than  they  had  formerly  been.  The  Jews,  at  this 
period,  were  much  addicted  to  magical  arts  ;  and  hence  satan,  by 
the  just  permission  of  God,  might  gain  an  unusual  power  over 
them.  The  devil  might  now  come  forth  with  great  wrath,  know- 
ing that  he  had  but  a  short  time.  God  might  give  him  a  more  than 
ordinary  latitude  as  an  occasion  for  the  greater  display  of  Christ's 
superior  power. 

The  design  of  the  gospel  is  to  destroy  the  works  of  the  devil. 
Where  this  prevails,  the  power  of  evil  spirits  is  restrained.  The 
prince  of  darkness  flies  before  the  beams  of  the  sun  of  righteous- 
ness. The  place  where  ignorance,  error,  and  infidelity  abound, 
is  the  place  where  satan's  seat  is.  The  god  of  this  world  blinds 
the  minds  of  them  who  believe  not,  lest  the  light  of  the  glorious 
gospel  should  shine  into  them. 


SERMON  NINETEENTH.  193 

Where  the  gospel  comes,  his  power  is  diminished  ;  but  not 
wholly  destroyed.  If  he  does  not  torment  men's  bodies  with  dis- 
eases, yet  he  seduces  their  souls  into  sin.  He  tempts  good  men. 
He  works  in  the  children  of  disobedience.  But  the  power  which 
he  maintains  is  supported  by  men's  lusts.  If  he  enters  into  them, 
it  is  because  they  give  place  to  him.  The  gospel  furnishes  us 
with  an  armour  by  which  we  may  withstand  the  wiles  of  the  ad- 
versary ;  and  it  encourages  us  with  this  promise,  "  Resist  the  devil 
and  he  will  flee  from  you." 

II.  We  will  take  notice  of  the  great  concern  and  distress  of  the 
man  here  mentioned,  on  account  of  the  dreadful  disorder  which 
attended  his  son. 

He  presents  to  Jesus  his  child,  deprived  of  speech  and  con- 
vulsed with  agonies,  and  says,  "  I  beseech  thee,  look  upon  my  son, 
for  he  is  mine  only  child.  Have  compassion  on  us  and  help  us." 
He  felt  for  his  son — his  only  child.  He  shared  in  his  son's  afflic- 
tion.    Help  us.     To  help  the  child  was  to  help  the  father. 

There  were  two  circumstances  in  his  son's  case,  which  were 
very  affecting.  He  was  possessed  of  an  evil  spirit ;  and  he  was 
dumb. 

1.  He  was  under  the  power  of  an  evil  spirit,  which  grievously 
tormented  his  body. 

Every  parent  is  sensibly  touched  with  the  diseases  of  his  chil- 
dren. If  their  diseases  are  attended  with  severe  torments,  he  is 
affected  more  deeply.  If  he  should  view  their  torments  as  pro- 
ceeding from  the  agency  of  evil  spirits,  this  would  be  a  very  ag- 
gravating circumstance.  Such  was  the  case  of  this  youth  ;  and 
who  can  wonder  at  the  father's  solicitude  ? 

But  how  much  greater  concern  ought  a  parent  to  feel,  when 
he  sees  his  children  led  captive  by  satan  into  the  path  of  vice  and 
destruction ;  and  with  how  much  greater  earnestness  should  he 
pray  for  their  recovery  ?  You  are  distressed,  when  you  see  your 
children  dangerously  sick,  and  under  symptoms  of  bodily  death. 
Can  you  look  upon  them  without  concern,  when  they  are  running 
headlong  in  the  way  to  eternal  death  ?  Their  bodily  pains  are 
affecting  to  you.  Are  you  unaffected  at  the  thought  of  those  end- 
less torments  which  they  are  bringing  on  their  souls  .p    If  the  evil 


194  SERMON  NINETEENTH. 

spirit  has  no  power  to  inflict  diseases  on  their  bodies,  yet  he  un- 
doubtedly has  some  influence  to  infuse  into  their  souls  the  poison 
of  sin,  which  is  the  most  fatal  of  all  diseases.  If  they  live  re- 
gardless of  God  and  religion — if  they  commit  iniquity  with  greed- 
iness— if  they  indulge  the  lusts  of  the  flesh — if  they  are  vain, 
proud,  obstinate  and  self-willed,  they  ate  under  the  power  of  a 
foul  spirit,  in  a  more  awful  sense  than  was  this  youth  who  was 
brought  to  Christ  for  a  cure.  And  you  have  much  more  reason 
to  be  solicitous  for  the  removal  of  this  moral  distemper,  than  the 
father  had  to  seek  a  cure  of  his  son's  bodily  disorders.  Christ 
often  healed  men's  bodies.  But  this  was  not  his  main  business  in 
the  world.  He  came  principally  to  heal  their  souls.  If  this  pa- 
rent applied  to  him  as  a  physician,  do  you  go  and  apply  to  him 
as  a  Saviour — implore  his  grace  to  rescue  your  children  from  the 
power,  and  to  deliver  them  from  the  guilt  of  their  sins. 

2.  This  evil  spirit  is  called  a  dumb  spirit. 

The  lad's  disorders  had  so  injured  his  organs,  that  he  could  not, 
or  so  affected  his  mind,  that  he  would  not  speak.  This  was  an 
aggravating  circumstance.  There  is  no  parent,  but  who  would  be 
much  afflicted  in  the  dumbness  of  a  child.  But  surely  to  a  seri- 
ous and  wise  parent  it  is  a  greater  affliction  to  see  a  child  pervert 
and  abuse  his  speaking  faculty.  If  your  son  should  lose  the  use 
of  his  speech,  you  would  spare  no  cost  and  pains  to  have  it  re- 
stored :  but  are  you  as  solicitous  to  have  him  use  his  speech  well 
while  he  has  it  ?  A  youth  who  is  dumb  is  a  sorrowful  sight.  But 
a  more  affecting  spectacle  is  the  young  man  who  prostitutes  his 
speech  to  profaneness,  obscenity,  slander  and  falsehood.  A  pa- 
rent has  more  reason  to  be  concerned  for  the  recovery  of  such  a 
son  to  the  right  use  of  speech,  than  for  the  recovery  of  one  to 
the  faculty  of  speech  after  he  had  lost  it. 

If  a  child  is  removed  by  death,  the  parent  often  feels  great  dis- 
tress about  his  condition  in  a  future  world.  He  thinks  he  could 
easily  submit  to  his  own  loss,  if  he  knew  his  child  were  in  glory. 
But  why  are  you  not  concerned,  while  your  child  is  in  health,  to 
train  him  up  in  virtue,  and  assist  him  in  his  preparation  for  glory? 
This  provident  care  may  do  him  and  you  some  real  good.     But 


SERMON  NINETEENTH.  19$ 

your  preposterous  anxiety  is  useless  to  you  both,  for  it  comes  too 
late. 

III.  We  will  consider  the  faith  with  which  this  father  applied 
to  Jesus  in  behalf  of  his  son.  Though  his  faith  was  weak,  yet 
there  were  several  things  which  shewed  it  to  be  real  and  sincere. 

The  weakness  of  his  faith  especially  appeared  in  his  doubting 
of  Christ's  power  to  help  him.  "  If  thou  canst  do  any  thing, 
have  compassion  and  help  us."  They  who  doubt  are  said  to  be 
of  little  faith.  A  strong  faith  rests  on  the  power,  wisdom,  good- 
ness and  faithfulness  of  God  without  jealousy,  or  distrust.  A 
christian,  in  the  full  exercise  of  faith,  may  doubt  whether  he  shall 
actually  receive  this,  or  that  particular  blessing  which  he  asks  :  but 
his  doubt  arises  not  from  any  suspicion  of  the  want  of  goodness, 
or  power  in  God  to  grant  the  blessing  ;  but  wholly  from  an  ap- 
prehension, that  he  is  himself  unqualified  to  receive  it,  and  that 
the  wisdom  of  God  may  not  see  best  to  bestow  it.  All  distrust  of 
God  implies  a  weakness,  or  want  of  faith.  Distrust  of  ourselves 
is  a  different  thing.  This  is  often  a  reasonable  humility — at  the 
worst,  it  is  a  pardonable  infirmity.  Had  this  father  thus  addressed 
the  Saviour,  "  If  thou  seest  it  to  be  best,  help  us,"  here  would  have 
been  no  indication  of  a  weak  faith  ;  because  such  a  petition  would 
have  implied  no  distrust  of  Christ's  power,  or  mercy,  but  only  a 
doubt  whether  he,  in  his  wisdom,  would  see  fit  to  exercise  his 
power  and  mercy  in  that  particular  way.  But,  by  saying,  "  If 
thou  canst  do  any  thing,  help  us,"  he  expressed  a  doubt  of  Christ's 
ability  in  the  case,  and  thus  shewed  a  weakness  of  faith. 

But  though  his  faith  was  weak,  yet  it  was  real.  Doubting, 
though  inconsistent  with  the  strength,  is  not  incompatible  with  the 
sincerity  of  faith.     His  faith  appeared  in  several  things. 

1.  In  bringing  his  son  to  Christ  to  be  healed. 

He  did  not  come  with  an  insidious  intention  to  insnare  Christ, 
or  to  get  an  advantage  against  him  ;  but  with  an  honest  desire  to 
obtain  a  favor  from  him — a  favor  which,  he  trusted,  Christ  was 
able  and  ready  to  grant,  and  which  he  could  not  obtain  elsewhere. 

A  spirit  of  faith  will  lead  us  to  God   in  prayer  for  such  things 
as  we  want.     He  who  believes  in  God,  will  make  known  his  re- 
quests to  him.     If  you  were  under  the  pressure  of  any  difficulty, 
25 


1%  SERMON  NINETEENTH. 

and  saw  a  friend  near,  who,  you  really  believed,  was  able  and 
ready  to  help  you,  on  proper  application  ;  in  this  case  you  would 
not  be  silent — you  would  request  his  attention  and  aid.  Much 
more,  if  you  believe  in  the  power  and  goodness  of  God,  will  you 
spread  your  troubles  before  him.  The  neglect  of  prayer  is  aa 
evidence  of  the  want  of  faith. 

This  good  man's  faith  farther  appeared, 

2.  In  his  perseverance  under  discouragements. 

He  came  to  the  place  in  expectation  of  finding  Jesus.  Per- 
ceiving that  Jesus  was  absent,  he  applied  to  the  disciples,  who  had 
often  cast  out  devils  in  their  master's  name,  and  who,  he  hoped, 
could  do  the  same  now.  They  made  the  attempt,  but  without 
success.  The  scribes  hence  took  occasion  to  dispute  Christ's 
Pivine  power,  and  to  insinuate  that  here  was  an  evil  spirit  which 
neither  the  disciples  nor  their  master  could  manage.  These 
things  staggered  the  poor  man's  hope  ;  but  did  not  reduce  him 
to  despair.  As  soon  as  Jesus  came,  he  presented  the  lad  to  him, 
told  him  the  case,  and  begged  his  compassion. 

True  faith  is  persevering ;  it  neither  yields  to  discouragementsj 
nor  faints  under  disappointments,  nor  is  confounded  by  the  scoffs 
of  infidelity.  The  believer,  though  his  prayers  meet  not  with 
expected  success,  still  continues  in  them,  knowing  that  he  ought 
always  to  pray  and  not  to  faint — always  to  wait  on  God,  and  not 
to  be  cast  down  and  disquieted. 

This  man  shewed  the  honesty  of  his  faith, 

3.  By  acting  on  such  probability  as  he  had. 

Several  things  happened,  which  created  a  doubt  whether  his 
high  opinion  of  Jesus  were  well  founded.  But  still  he  would  not 
give  it  up  without  farther  trial.  Let  the  scribes  say  what  they 
would,  he  could  not  but  believe,  this  was  the  Saviour — he  hoped, 
he  should  find  him  so — he  would  apply  to  him.  The  case  was 
extreme — he  knew  not  where  else  to  go.  He  prays,  "  If  thou 
canst  do  any  thing,  have  compassion  on  us." 

The  sincere  believer  may  have  doubts  ;  but  he  will  not  allow 
his  doubts  to  draw  him  into  the  neglect  of  his  duty.  He  may 
have  fears ;  but  he  will  not  let  go  his  confidence. 


SEKMON  NINETEENTH.  197 

In  cases  of  immediate  importance,  where  we  cannot  have  cer- 
tainty of  success,  we  think  it  reasonable  to  act  on  probability. 
If  a  child  is  sick,  we  use  means  for  his  recovery,  though  we  have 
no  assurance,  that  the  means  will  avail.  Why  will  we  not  act 
with  as  much  wisdom  in  our  spiritual  concerns  ?  What  can  be 
of  such  moment  as  our  eternal  salvation  ?  Ought  we  not,  even 
upon  the  most  doubtful  prospect,  to  engage  in  seeking  it  ?  How 
much  more,  when  the  best  encouragements  are  set  before  us  ? 

We  proceed  to  observe, 

IV.  The  gracious  notice  which  Christ  took  of  this  man's  sin- 
cere, though  feeble  faith. 

"  If  thou  canst  believe,  all  things  are  possible  to  him  that  be- 
lieveth."  It  is  as  if  Christ  had  said,  "  There  is  no  want  of  power 
in  me  ;  but  I  require  faith  as  the  condition  of  my  favors.  I  never 
work  miracles  to  gratify  a  vain  curiosity,  or  to  answer  a  captious 
demand.  But  if  any  apply  to  me  in  humility  and  sincerity,  and 
with  an  honest  disposition  to  receive  evidence  of  the  truth  ;  for 
them  I  am  ready  to  employ  my  power.  All  things  which  are 
proper  to  be  done,  are  possible  to  be  done  for  them  who  believe.'' 

You  see,  that  Christ  despises  not  the  day  of  small  things ;  he 
rejects  not  the  weakest  believer.  He  regards  the  feeblest  motions 
of  faith  toward  him.  He  smiles  on  the  smallest  beginnings  of 
grace  in  the  heart.  He  accepts  the  least  acts  of  true  faith  and 
real  piety.  A  cup  of  cold  water  given  to  a  disciple  in  his  name 
will  not  lose  its  reward.  What  mighty  encouragement  is  here  to 
tender  souls — to  young  christians — to  new  converts — to  the  weak 
in  faith.  Their  Saviour  is  one,  who  gathers  the  lambs  with  his 
arms,  and  carries  them  in  his  bosom.  He  is  one  who  strengthens 
the  weak  and  supports  the  falling.  He  is  one  who  meets  with 
his  grace  them  who  seek  him  with  their  hearts,  and  wait  for  him 
in  his  way.  Let  the  feeble  christian,  under  his  fears  and  doubts 
look  to  this  Saviour,  who  is  so  full  of  power,  goodness  and  con- 
descension ;  and  remember,  that  he  will  in  no  wise  cast  out  them 
who  come  to  him,  nor  disappoint  those  who  wait  for  him.  He 
says  to  the  afflicted  father,  *  All  things  are  possible  to  him  that 
believeth."  To  the  woman  who  besought  him  for  her  daughter, 
he  says,  "  As  thou  hast  believed,  so  be  it  done  unto  thee." 


198  SEliMON   NINETEENTH. 

Christians  ;  do  you  hear  your  Saviour  speaking  thus  unto  you  ? 
Let  your  pious  desires  rise  up  with  new  rigour  on  the  wings  of 
faith,  and  stretch  away  to  seize  and  enjoy  the  promised  good. 
This  leads  us  to  observe, 

V.  How  this  believer  was  affected  with  Christ's  gracious  decla- 
ration. "  Straitway  he  cried  out  with  tears,  Lord,  I  believe ;  help 
thou  mine  unbelief." 

He  readily  believed  Christ's  word,  that  he  was  able  to  do  what- 
ever he  should  ask.  And  he  received  this  word  with  great  affec- 
tion. O,  what  a  joyful  word  must  this  be  to  a  father  afflicted  by 
the  danger  and  distress  of  his  only  child  f  Here  is  a  physician 
able  to  heal  him.  But  how  much  greater  joy  must  it  give  to  an 
awakened  and  enquiring  sinner  to  hear  and  believe,  that  there  is 
a  Saviour  able  to  redeem  him  from  guilt  and  hell .?  To  such  a 
sinner  the  word  of  salvation  comes  as  tidings  of  great  joy.  When 
Peter's  hearers,  pricked  in  their  heart,  and  enquiring  what  they 
must  do  to  be  saved,  were  told,  that  through  Jesus  Christ  there 
was  a  promise  of  pardon  to  all  ;  as  many  as  should  repent;  they 
gladly  received  the  word,  and  embraced  the  promise. 

Many  hear  of  salvation  by  Christ  without  any  emotion  of  grat- 
itude, or  joy  for  the  blessing,  and  without  any  concern  to  obtain 
a  share  in  it.  The  reason  is,  they  have  no  sense  of  their  guilt, 
and  of  their  desert  of  the  wrath  to  come.  Tell  a  sick  man,  that 
there  is  a  physician  at  hand,  who  has  a  sure  remedy  for  his  dis- 
ease, and  that  he  may  have  it  for  asking,  your  information,  if  he 
believes  it,  will  give  him  great  joy.  Were  you  as  sensible  of  your 
danger  from  sin,  as  the  sick  man  is  of  his  danger  from  sickness, 
the  word  of  salvation  would  give  you  still  greater  joy. 

This  believer  had  a  humble  sense  of  his  remaining  unbelief. 
"  Lord,  I  believe  ;  help  thou  my  unbelief." 

The  true  believer  knows  himself;  he  feels  and  laments  the  un- 
belief of  his  heart.  Faith  is  imperfect  in  the  most  improved 
christian  :  it  is  especially  so  in  new  converts.  They  are  babes 
in  Christ.     They  must  aspire  to  the  stature  of  perfect  men. 

The  unbelief  of  christians  discovers  itself  in  various  ways. 
They  should  watch  to  observe  and  rebuke  its  workings.  Do  you 
not  sometimes  feel  great  impatience  under  your  afflictions;  espe- 


SEliMON  NINETEENTH.  19*, 

eially  if  they  have  continued  long;  and  deliverance  has  not  come 
when  you  expected  it  ?  Are  you  never  tempted  to  question  the 
mercy  and  faithfulness  of  God  under  your  troubles?  The  Psalm- 
ist found  this  symptom  of  unbelief.  He  expostulated  with  God? 
Is  thy  mercy  clean  gone  ?  "  But,"  says  he,  "  this  is  mine  infirm- 
ity." It  is  owing  to  your  unbelief,  that  you  cannot  quietly  trust 
God  in  all  conditions,  and  rejoice  in  him,  though  the  fig-tree 
should  not  blossom.  Have  you  never  taken  indirect  methods  to 
extricate  yourselves  from  worldly  embarrassments  ?  Do  you  never 
feel  discontented  with  the  allotments  of  Providence,  or  anxious 
about  the  events  which  are  before  you  ?  These  feelings  are  the 
fruits  of  unbelief.  If  you  had  a  lively  view  of  the  providence, 
promises  and  perfections  of  God,  you  would  be  careful  for  nothing, 
but  to  know  and  do  his  will — to  secure  and  enjoy  his  favor ;  you 
would  commit  your  souls  to  him  in  well-doing  as  to  a  faithful 
Creator.  Are  you  never  distracted  in  religious  duties  ?  Do  not 
your  thoughts  wander,  and  your  affections  flag  ?  What  is  the  rea- 
son, but  because  your  faith  is  weak  ?  Would  not  a  lively  faith  in 
God  collect  your  thoughts,  and  fix  your  attention  ?  Do  you  live 
under  a  slavish  fear  of  death?  It  is  because  faith  has  not  so  puri- 
fied your  hearts,  as  to  give  you  decisive  evidence  of  your  title  to 
heaven ;  or  has  not  so  raised  you  above  this  world  as  to  make 
you  willing  to  leave  it  for  another. 

Do  you  find  any  of  these  signs  of  unbelief  in  you  ?  They- 
call  for  humiliation :  and  if  you  are  true  believers,  they  will  work 
humiliation.  Humility  was  the  temper  of  this  weak  believer  who 
eame  with  his  son  to  Jesus  for  a  cure  of  his  maladies.  For  him- 
self he  prayed,  that  his  faith  might  be  strengthened.  When  he 
fully  believed  Christ's  Divine  power,  the  first  thing  he  request- 
ed was,  that  this  power  might  be  employed  in  removing  the 
unbelief  which  he  felt  within  him. 

The  true  christian  often  applies  to  Christ  for  the  increase  of 
faith.  Where  a  principle  of  faith  and  holiness  exists,  there  will 
be  earnest  desires  of  deliverance  from  sin  and  unbelief.  These 
are  a  burden  to  the  renewed  soul.  "  O  wretched  man  that  I  am; 
who  shall  deliver  me  from  the  body  of  this  death  ?" 


200  SERMON  NINETEENTH. 

After  the  man  had  professed  the  reality,  and  prayed  for  the  in- 
crease of  his  faith,  Christ  granted  his  first  request  and  healed  his 
son.  This  in  some  measure  answered  his  other  request ;  it  con- 
firmed his  faith. 

The  disciples,  seeing  their  master  cast  out  the  evil  spirit,  en- 
quire, "  Why  could  not  im  cast  him  out .?"  Christ  tells  them,  "  It 
was  because  of  their  unbelief."  They  had  attempted  the  miracle 
without  a  due  persuasion  of  the  presence  and  co-operation  of 
Christ's  power  to  give  efficacy  to  their  word.  Now,  in  order  to 
improve  their  faith,  he  directs  them  to  prayer  and  fasting,  as  the 
proper  means.  "  This  kind  goeth  not  out,  but  by  prayer  and 
fasting."  These  had  no  relation  to  the  ejection  of  an  evil  spirit, 
or  to  the  performance  of  any  miracle,  otherwise  than  as  they 
were  the  means  of  increasing  the  principle  and  enlivening  the 
operation  of  faith. 

Christ  here  teaches  us  the  proper  use  of  prayer,  fasting  and 
other  external  acts  of  devotion ;  it  is  to  increase  our  faith,  invig- 
orate our  pious  sentiments,  and  thus  excite  us  to  every  good  work. 
If  we  think  that  prayer,  fasting,  hearing  the  word^  or  any  devo- 
tional exercise,  is  acceptable  to  God  for  itself,  and  by  itself  alone, 
we  entirely  mistake  the  matter.  The  design  of  all  the  devotional 
parts  of  religion  is  to  make  us  better  in  heart  and  life — to  improve 
a  holy  temper  in  us — to  impress  us  with  a  more  intimate  sense  of 
God — to  raise  our  thoughts  and  affections  to  him — to  give  us 
more  exalted  and  influential  views  of  him — to  make  us  more  like 
him  in  purity  and  goodness — to  subdue  worldly  affections — to 
free  us  from  earthly  passions,  and  fit  us  for  the  practice  of  every 
duty. 

Prayer  is  a  greater  thing,  than  we,  perhaps,  are  apt  to  imagine. 
We  pray  to  little  purpose,  if  prayer  has  no  effect  to  make  us  bet- 
ter men.  Prayer  is  a  mean  of  faith,  and  faith  is  the  principle  of 
holiness  and  good  works.  Let  us  live  much  in  prayer,  that  we 
may  live  more  by  faith.  Under  the  influence  of  faith,  let  us  walk 
in  holiness  ;  and  by  abounding  in  holiness  secure  to  ourselves 
an  abundant  entrance  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ. 


SERMON  XX. 


THE    DREADFUL    SOUND. 

to 

JOB  xv.  21. 

A  dreadful  sound  is  in  Ms  ears. 

Eliphaz  describes  to  Job  the  miserable  condition  of  a  wicked 
man.  He  demands  Job's  particular  attention  to  what  he  was  go- 
ing to  say ;  for  he  assures  him,  it  was  founded  in  his  own  per- 
sonal knowledge,  and  in  the  observation  of  wise  men,  and  in  the 
instructions  of  the  fathers  who  had  in  their  day  seen  the  same  and 
told  it  to  their  children.  "  I  will  shew  thee ;  hear  me,  and  that 
which  I  have  seen  will  I  declare ;  which  wise  men  have  told  from 
their  fathers,  and  have  not  hid  it ;  to  whom  alone  the  earth  was 
given,  and  no  strangers  passed  among  them.  The  wicked  man 
travelleth  with  pain  all  his  days,  and  the  number  of  his  years  is 
hidden,  or  secretly  exposed  to  the  oppressor.  A  dreadful  sound 
is  in  his  ears.  In  prosperity  the  destroyer  shall  come  upon  him. 
He  believeth  not,  that  he  shall  return  out  of  darkness — he  is 
waited  for  of  the  sword.  Trouble  and  anguish  shall  make  him 
afraid.  For  he  stretcheth  out  his  hand  against  God,  and  strength- 
ened! himself  against  the  almighty." 

These  and  several  circumstances  of  terror  and  wretchedness 
Eliphaz  enumerates,  as  attending  the  condition  of  a  wicked  and 


^Q2  SERMON  TWENTIETH. 

ungodly  man — one  who  stretches  out  his  hand  against  God,  and 
by  a  wicked  life  contemns  his  supreme  authority.  All  wilful  dis- 
obedience, all  determined  iniquity  is  stretching  the  hand  against 
God.     It  is  treating  him  with  insolence  and  defiance. 

But  that  circumstance  of  his  misery,  to  which  we  shall  now 
particularly  attend,  is  the  dreadful  sound  that  is  in  his  ears.  In 
the  margin  it  is  rendered,  a  sound  of  fears  in  his  ears.  A  sound 
which  awakens  painful  and  terrifying  apprehensions — a  sound  that 
disturbs  his  rest,  and  destroys  his  peace  and  embitters  his  enjoy- 
ments. 

We  will  consider  what  this  sound  is — how  the  wicked  man 
usually  treats  it — and  what  is  the  use  which  he  ought  to  make  of  it. 

I.  We  will  consider,  first,  what  is  that  fearful  sound,  which  is 
often  in  the  ears  of  the  wicked  man. 

1.  The  first  sound,  which  Eliphaz  mentions  as  dreadful  to  a 
wicked  man,  is  the  sound  of  worldy  adversity. 

In  the  day  of  prosperity  the  destroyer  shall  come  upon  him. 
The  day  of  darkness  is  ready  at  hand.  Trouble  and  anguish 
make  him  afraid. 

The  wicked  man's  heart  is  wholly  in  the  world.  His  hope 
and  happiness — his  enjoyments  and  prospects  are  here.  He 
knows  nothing — seeks  nothing,  and  looks  for  nothing  beyond. 
Deprive  him  of  his  earthly  treasures  and  expectations,  you  take 
away  his  gods  ;  and  what  has  he  more  ?  Go  to  him  in  the  day  of 
his  prosperity,  and  tell  him  of  the  vanity  and  mutability  of  the 
world,  the  uncertainty  of  every  thing  he  possesses — how  soon  the 
frowns  of  Providence,  or  the  injustice  of  men — his  own  incaution, 
or  the  pride  and  profligacy  of  his  sons,  may  reduce  him  to  a  con- 
dition the  reverse  of  the  present ;  he  will  hear  you  with  a  cold, 
reluctant  assent ;  but  he  does  not  at  all  like  your  subject.  The 
sound  is  unpleasant.  If  you  would  speak  in  flattering  terms  of 
his  worldly  wisdom,  successes  and  prospects,  you  would  please 
him  much  better.  But  does  he  not  believe  the  mutability  of  the 
world  ?  Yes ;  and  for  that  reason  he  hates  to  hear  of  it ;  and  hates 
to  think  about  it ;  and  when  adversity  comes,  it  always  finds  him. 
unprepared  to  meet  it, 


SERMON  TWENTIETH.  203> 

The  temper  of  the  good  man  is  the  reverse.  His  heart  is  fix- 
ed, trusting  in  the  Lord  ;  and  he  is  not  afraid  of  evil  tidings.  He 
has  in  heaven  an  enduring  substance,  and  he  can  spare  his  earthly 
goods.  He  knows  that  Divine  wisdom  orders  his  condition,  and 
he  acquiesces  in  its  allotments.  He  feels  a  consciousness  of  his 
love  to  God,  and  rests  secure  in  the  promise,  that  all  things  shall 
work  together  for  his  good. 

The  world  brings  the  wicked  man  more  trouble  in  proportion 
as  his  heart  is  more  set  upon  it.  And  what  is  an  additional  un- 
happiness,  he  can  draw  no  comfort  from  religion.     For, 

2.  To  him  the  law  is  a  dreadful  sound.  I  do  not  mean  human 
law ;  though  indeed  this  may  sound  terribly  to  a  man,  who  by 
atrocious  crimes  has  exposed  himself  to  its  penalties. 

This  however  will  give  him  no  disquietude,  as  long  as  he  thinks 
his  crimes  are  concealed  from  the  eyes  of  men.  And  if  iniquity 
is  so  framed  by  law,  that  under  its  protection  he  can  acquire  prop- 
erty by  trampling  on  the  rights  of  other  men,  it  gives  a  pleasant 
sound  to  his  ears. 

But  it  is  Divine  law  of  which  I  now  speak — that  law  which 
was  delivered  in  thunder  from  Sinai.  From  this  he  hears  a  dread- 
ful sound — more  dreadful  than  the  thunder  of  the  mount.  "  Cursed 
is  every  one  who  continueth  not  in  all  things  written  in  the  book 
of  the  law  to  do  them."  The  law  of  God  is  perfect.  It  is  ex- 
ceeding broad.  It  forbids  all  sin  both  of  action  and  neglect — 
both  open  and  secret. 

And  God  who  has  given  the  law  knows  all  the  thoughts  and 
intents  of  the  heart,  as  well  as  the  outward  acts  of  the  life.  He 
remembers  sins  that  are  past,  as  well  as  sees  those  which  are 
present.  There  is  no  darkness,  nor  shadow  of  death,  where  the 
workers  of  iniquity  can  hide  themselves.  This  law  denounces  a 
curse  against  every  transgressor.  Every  wicked  man,  who  is,  in 
the  least,  acquainted  with  himself,  must  see  that  he  falls  under  its 
dreadful  sentence.  This  sentence  he  hates  to  hear.  It  is  to  him 
a  dreadful  sound — and  the  more  dreadful  because  it  is  just.  It 
comes  from  the  mouth  of  God.  It  is  uttered  by  his  voice. 
Conscience  is  awakened  by  its  terror,  and  repeats  the  sound.  If 
26 


204  SERMON  TWENTIETH. 

the  man  would  speak  out  his  inward  conviction,  his  own  mouth 
would  condemn  him,  and  his  lips  would  testify  against  him. 

3.  To  the  wicked  man  death  is  a  dreadful  sound.  Death  has 
a  painful  sting. 

The  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law. 
There  are  those,  who  through  fear  of  death,  are  all  their  life-time 
subject  to  bondage.  Death  is  called  the  king  of  terrors.  It  is  a 
terror  to  nature,  and  eminently  so  to  the  corrupt  nature  of  the 
wicked  man.  It  strips  him  of  all  the  possessions  for  which  he 
has  labored.  It  separates  him  from  every  thing,  on  which  his 
heart  is  placed.  It  puts  an  end  to  all  the  enjoyments  with  which 
he  is  acquainted.  It  breaks  all  the  purposes,  which  he  has  been 
pursuing.  It  lays  his  body  in  the  dust,  there  to  lie  unregarded 
and  forgotten.  It  sends  his  immortal  spirit  into  unknown  regions, 
there  to  exist  in  a  new  manner,  and  to  mingle  with  beings  with 
whom  he  has  never  been  conversant — but  beings  too  much  like 
himself  to  afford  him  any  satisfaction. 

Such  harsh  sounds  as  these  grate  upon  his  ear,  if  death  ever  is 
the  subject  of  his  meditation — and,  alas !  poor  man,  he  has  noth- 
ing in  hand,  or  in  hope,  which  can  give  a  new,  a  soft,  or  a  pleas- 
ing tone  to  these  ungrateful  sounds.  He  has  laid  up  no  treas- 
ures in  another  world  to  compensate  his  losses  in  this.  He  has 
formed  no  friendships  there  to  come  in  the  place  of  those,  which 
must  cease  forever  here.  Nothing  remains  for  him,  but  a  fearful 
expectation  of  a  state  once  so  dreadful  to  him,  that  he  would  not 
even  indulge  the  thought  of  it.  Death  must  be  a  fearful  sound  to 
the  man  who  has  every  thing  to  lose,  and  nothing  to  gain  by  it. 

4.  Judgment  is  a  dreadful  sound  in  the  ears  of  the  wicked  man. 
As  God  has  appointed  to  men  once  to  die,  so  after  this  the 

judgment.  Hence  the  principal  terror  of  death.  We  must  all 
appear  before  the  judgment  seat  of  Christ,  that  every  one  may 
receive  according  to  the  things  done  in  the  body.  Knowing  there- 
fore the  terror  of  the  Lord,  says  the  apostle,  we  persuade  men. 

Death  is  a  solemn  change.  Judgment  is  more  solemn.  This 
will  determine  every  man's  condition  for  eternity.  God  will  bring 
every  work  into  judgment  with  every  secret  thing — not  only  the 
outward  actions,  but  the  imaginations  of  the  heart.     These  are 


SERMON  TWENTIETH.  205 

all  written  before  him,  and  the  book  of  remembrance  will  be 
opened ;  and  the  dead  will  be  judged  out  of  the  things  written 
in  it,  according  to  their  works.  They  who  have  sinned  and  have 
not  repented  will  be  sentenced  to  everlasting  punishment — to  that 
punishment  which  was  prepared  for  the  devil  and  his  angels. 
This  punishment,  to  give  us  some  impression  of  its  horrors,  is 
metaphorically  called  a  lake  of  fire,  burning  with  brimstone,  where 
the  worm,  the  miserable  sinner,  dieth  not,  and  the  fire  is  not 
quenched. 

To  the  wicked  man,  if  at  any  time  he  will  hear  and  attend,  this 
must  be  a  dreadful  sound.  God's  word  condemns  him — his  own 
heart  condemns  him — God  is  greater  than  his  heart  and  knoweth 
all  things — death  is  near — -judgment  will  follow.  Well  may  he 
tremble  at  the  dismal  prospect  before  him.  Will  he  be  able  to 
contend  with  God,  and  stretch  out  his  hand  against  the  Almighty  ? 
Can  he  harden  himself  and  prosper?  Can  his  heart  endure,  or  his 
hands  be  strong  in  the  day  when  God  shall  deal  with  him  accord- 
ing to  his  deserts,  and  judge  him  for  all  his  sins  ? — Sinners  in  Zi- 
on  are  afraid — fearfulness  surprizeth  the  hypocrites — who  can 
dwell  with  devouring  fire — who  can  dwell  with  everlasting  burn- 
ings ? 

5.  Hell  is  a  dreadful  sound  ;  but  a  sound,  which,  if  we  attend, 
we  shall  often  hear  from  the  scripture. 

Though  we  should  turn  away,  or  even  stop  our  ears,  yet  the 
sound  is  there.  If  we  will  exclude  it  from  our  ears,  yet  we  can- 
not suppress  it  in  the  book  of  God.  Though  the  king  of  Judah 
burnt  the  prophet's  roll,  because  it  contained  threatenings  against 
him  and  his  people ;  yet  he  did  not  defeat  the  threatenings  de- 
nounced. These  still  remained,  when  the  book  was  burnt.  And 
another  book  was  written,  which  contained  the  same  threatenings ; 
and  there  were  added  besides  many  like  words. 

If  God  is  a  moral  governor,  he  has  a  right  to  punish  sinners. 
That  he  will  punish  those  who  die  impenitent  in  their  sins,  he  has 
expressly  declared  in  his  word.  This  punishment  is  described  in 
terms  of  awful  import.  But  awful  as  it  is,  none  have  any  cause 
to  be  afraid,  but  the  wicked  and  impenitent.  All  but  such  will 
be  delivered  from  the  wrath  to  eome.     But  for  such  there  is  no 


>06  SERMON  TWENTIETH. 

deliverance — the  smoke  of  their  torment  will  rise  for  ever  and 
ever.  A  remembrance  of  their  sins — a  consciousness  of  guilt — 
corrupt  and  turbulent  passions — the  company  of  malignant  spirits 
like  themselves — the  anger  of  a  dishonored  and  offended  God, 
and  despair  of  a  mitigation,  or  termination  of  their  woful  condi- 
tion, will  all  conspire  to  accumulate  their  misery. 

How  dreadful  the   sound.     Let  the  wicked,  awakened  by  it, 
flee  from  the  wrath  to  come. 

We  have  shewn  what  is  that  dreadful  sound,  which  is  in  the 
ears  of  wicked  men. 
We  will  now, 

II.  Shew  how  it  is  regarded  and  treated  by  many  who  hear  it. 
Some  regard  it  as  an  empty  sound,  a  mere  imaginary  noise 
without  any  real,  or  substantial  cause.  God  says  by  the  prophet 
Habakkuk,  and  again  by  the  apostle  Paul,  Behold  ye  despisers  j 
and  wonder  and  perish ;  for  I  work  a  work  in  your  days,  which 
ye  will  not  believe,  though  a  man. declare  it  to  you. 

Death  is  an  event,  which  is  made  certain  to  every  man  by 
the  course  of  God's  providence.  No  man  therefore  pretends  to 
call  in  question  his  own  mortality.  But  many  attempt  to  extract, 
or  blunt  the  sting  of  death,  by  denying  the  truth  of  those  things 
which  chiefly  render  it  terrible ;  such  as  the  perfection  of  the 
law,  the  certainty  of  judgment,  and  the  punishment  of  the  world 
to  come.  The  apostle  says,  There  shall  come  in  the  last  days 
scoffers,  walking  after  their  own  lusts,  and  saying,  where  is  the 
promise  of  Christ's  coming  to  judgment ;  for  since  the  fathers  fell 
asleep,  all  things  continue  as  they  were  from  the  beginning. 

Many,  though  they  will  not  deny  a  future  judgment,  and  the 
punishment  of  the  wicked,  yet  choose  to  view  them  as  doubtful — 
or  rather  to  think  little  about  them.  As  against  other  disagreeable 
sounds,  so  against  this,  they  stop  their  ears  and  will  not  hear  it. 

Thus  the  prophet  Jeremiah  complains ;  "  To  whom  shall  I 
speak  and  give  warning  that  they  may  hear  ?  Behold  their  ear  is 
uncircumcised  and  they  cannot  hearken.  The  word  of  the  Lord 
is  to  them  a  reproach  ;  and  they  have  no  delight  in  it."  The 
like  complaint  is  made  by  another  prophet;  "  They  refused  to 
hearken,  and  pulled  away  the  shoulder,  and  stopped  their  ears, 


SKKMON   TWENTIETH.  207 

that  they  should  not  hear.  Yea,  they  made  their  hearts  as  an 
adamant-stone,  lest  they  should  hear  the  law,  and  the  words  which 
the  Lord  sent  in  his  Spirit  hy  the  prophets.  Therefore  came 
great  wrath  from  the  Lord  of  hosts." 

Some,  if  they  hear  the  sound,  flatter  themselves  that  they  are 
not  concerned  in  it.  It  may  respect  others,  but  not  them  ;  or  it 
relates  to  times  afar  off,  so  that  they  may  hereafter  prevent  the 
evil  threatened. 

Moses  speaks  of  those,  who.  when  they  hear  the  words  of 
God's  curse,  bless  themselves  in  their  hearts,  saying,  we  shall 
have  peace,  though  we  walk  in  the  imagination  of  our  own  hearts. 
But  he  says,  the  anger  of  the  Lord  will  smoke  against  such  con- 
temners of  his  warnings,  and  the  curses  written  in  his  law  shall 
lie  upon  them. 

The  dreadful  sound  is  of  salutary  tendency  when  it  is  suitably 
regarded.  But  if  men  stop  their  ears  against  it  and  refuse  to  hear, 
it  will  be  to  them  of  tremendous  issue.  However  dreadful  the 
sound,  a  contempt  of  it,  or  inattention  to  it,  will  be  far  more 
dreadful. 

It  is  proper  then,  that  we  consider,  in  the  third  place,  what  use 
wicked  men  ought  to  make  of  this  dreadful  sound,  when  it  enters 
into  their  ears. 

Their  duty  is  plain.  Let  them  turn  their  ears  to  the  pleasant 
and  delightful  sound,  which  they  may  hear  from  the  gospel.  Let 
them  not  stifle  the  dreadful  sound,  but  take  warning  by  it ;  for  if 
they  take  no  warning,  they  shall  perish  in  their  guilt,  and  their 
blood  will  be  upon  them ;  but  if  they  take  warning,  they  shall  de- 
liver their  souls ;  for,  as  I  live,  saith  the  Lord,  I  have  no  pleasure 
in  the  death  of  the  wicked,  but  that  the  wicked  turn  from  his  way 
and  live.  Turn  ye  therefore  from  your  evil  ways,  for  why  will 
ye  die  ? 

The  sound  of  the  law — of  judgment  and  of  wrath  to  come  is 
designed,  not  for  destruction,  but  for  the  salvation  of  sinners.  It 
is  a  faithful  saying  and  worthy  of  all  acceptation,  that  Jesus  Christ 
has  come  into  the  world  to  save  sinners. 

The  law  of  God  condemns  every  transgressor.  But  Christ  is 
the  end  of  the  law  for  righteousness  to  all  who  believe.     He  hae 


208  SERMON  TWENTIETH. 

redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for 
us.  He  has  borne  our  sins  in  his  own  body  on  the  cross,  that  we, 
being  dead  to  sin,  should  live  unto  righteousness.  By  his  stripes 
we  are  healed.  The  law  teaches  us,  what  we  deserve  for  our 
disobedience,  and  what  we  are  to  expect,  if  justice  takes  place. 
It  points  out  no  way  of  deliverance.  It  promises  no  pardon.  It 
prescribes  no  method  in  which  we  can  satisfy  the  demands  of 
justice.  It  leaves  us  to  deserved  punishment.  But  the  gospel 
comes  to  us  with  a  pleasing  and  encouraging  sound.  It  declares 
the  mercy  of  God  to  forgive — the  death  of  the  Son  of  God  to 
atone  for  sin — the  acceptableness  of  repentance  as  the  condition 
of  pardon — the  grace  of  the  Divine  Spirit  to  renew  us  to  repent- 
ance and  prepare  us  for  pardon. 

What  delightful  sounds  must  these  be  to  souls  awakened  by  the 
terrors  of  the  law.  Let  such  as  are  terrified  by  its  dreadful  sound, 
hear  the  inviting  voice  of  the  Saviour,  Come  to  me,  all  ye  that  la- 
bor and  are  heavy  laden,  and  I  will  give  you  rest. 

Do  any  tremble  at  the  sound  of  death  ?  Let  them  look  to  Jesus 
and  take  courage. 

The  sting  of  death  is  sin  and  the  strength  of  sin  is  the  law. 
But  Christ  came  to  deliver,  by  his  own  death,  them,  who  through 
fear  of  death,  are  subject  to  bondage.  Faith  in  him  will  give 
them  the  victory  over  death.  Have  you  believed  in  Jesus  ?  Have 
you  submitted  yourselves  to  his  gospel  ?  Have  you  taken  him  for 
your  Lord  and  Saviour ,?  Death  need  not  make  you  afraid. 
There  is  no  condemnation  to  them  who  are  in  Christ,  and  who 
walk  not  after  the  flesh,  but  after  the  Spirit.  Death  will,  indeed, 
remove  you  from  all  the  interests  and  pleasures  of  this  world. 
But  if  this  be  a  loss,  it  will  make  you  ample  amends  for  the  loss. 
It  will  bring  you  to  Christ — and  the  presence  of  Christ  will  be  a 
great  part  of  the  happiness  of  heaven.  For  this  happiness  Paul 
was  willing  to  be  absent  from  the  world,  and  absent  from  the 
body.  Blessed  are  the  dead,  who  die  in  the  Lord.  They  shall 
rest  from  their  labors,  and  their  works  will  follow  them. 

Death  cannot  be  avoided ;  but  it  may  be  conquered — yea,  it 
has  been  conquered.  Jesus  has  conquered  it.  Believers  may 
meet  it  as  a  vanquished  enemy.     They  may,  they  will  acquire 


&ERMON  TWENTIETH.  20& 

gain  by  it.  For  me  to  live  in  Christ,  says  the  apostle,  and  to  die 
is  gain.  This  will  separate  the  believer  from  the  world,  but  it 
will  never  separate  him  from  the  love  of  God  in  Christ ;  no,  it 
will  bring  him  to  a  more  full  enjoyment  of  this  love,  than  ever 
he  experienced  before,  or  ever  could  have  experienced,  had  he 
remained  in  this  world. 

Judgment  will  be  a  solemn  scene.  It  will  be  dreadful  to  the 
wicked.  They  are  offended  at  the  distant  sound  of  it.  But  there 
is  a  delightful  sound  which  issues  from  the  judgment  seat.  Let  them 
hear  this.  To  some  the  Judge  will  say,  come  ye  blessed,  inherit 
the  kingdom  prepared  for  you.  These  shall  enter  into  eternal 
life.  And  who  are  these  ?  They  are  sucb  as  receive  and  obey 
his  gospel.  Unbelieving  sinners  will  be  judged  by  the  law  ac- 
cording to  its  strictest  tenor — they  will  be  condemned  for  every 
transgression  of  the  law.  But  in  regard  to  believers  Christ  has 
fulfilled  the  law  ;  and  they  will  be  judged  according  to  the  gra- 
cious tenor  of  the  gospel.  Their  repentance  of  sin,  and  faith  in 
the  Saviour,  interest  them  in  that  perfect  righteousness  which  he 
has  wrought  out,  so  that  to  them  who  are  in  him  there  will  be  no 
condemnation.  They  will  be  accepted  in  the  beloved,  and  will 
be  rewarded  according  to  those  works  of  faith  and  labors  of  love 
which  by  the  grace  of  God  they  have  been  enabled  to  perform. 

When  Christ  shall  come  in  flaming  fire,  to  take  vengeance  on 
them  who  know  not  God,  and  obey  not  the  gospel  of  his  Son,  he 
will  be  glorified  in  the  saints,  and  they  glorified  in  him,  and  he 
will  be  admired  in  all  them  who  believe.  Guilty,  impenitent,  un- 
pardoned sinners  will  tremble  and  be  dismayed  in  the  presence  of 
the  Judge.  But  saints  will  have  boldness  in  the  day  of  judgment. 
and  rejoice  in  the  presence  of  the  Lord  at  his  coming. 

Is  judgment  a  dreadful  sound  ?  Be  awakened  by  it  to  repent- 
ance— resort  to  Jesus  by  faith — cleave  to  him  by  obedience. 
Then  it  will  become  a  delightful  sound.  In  that  day  you  will  re- 
ceive from  the  dust  your  bodies,  new  raised,  refined  and  immor- 
tal. You  will  meet  the  glorified  saints  and  mingle  with  the  joy- 
ful throng  of  those  who  have  been  redeemed  from  the  earth — 
you  will  be  admitted  to  sit  with  Christ  on  his  throne,  and  to  share 


210  SERMON  TWENTIETH. 

with  him  the  glories  of  his  kingdom— you  will  be  ever  with  the 
-Lord. 

Hell  is  a  dreadful  sound.  But  if  this  sound  awakens  you  to 
flee  from  the  wrath  to  come,  it  will  to  you  be  a  happy  sound. 
Life  and  death — heaven  and  hell  are  set  before  you.  Death  is 
set  before  you  that  you  may  choose  life — hell,  that  you  choose 
heaven.  Make  a  right  choice,  and  you  have  nothing  to  fear,  but 
every  thing  to  hope.  Entertain  no  prejudice  against  the  gospel 
on  account  of  its  threatenings.  These  do  not  create  your  dan- 
ger— they  only  warn  you  of  it.  Your  sins  create  your  danger. 
The  warnings  are  sent,  that  you  may  flee  from  the  danger  which 
threatens  you.  If  the  gospel  had  never  said  a  word  about  future 
punishment,  still  it  would  be  as  true  as  it  is  now,  that  a  sinful 
course  and  impenitent  death  must  terminate  in  misery.  Hell 
though  a  terrible,  is  a  necessary  sound.  The  design  of  it  is  to 
alarm  the  sinner  and  excite  him  to  seek  safety  by  repentance  to- 
ward God,  and  faith  toward  the  Lord  Jesus  Christ.  If  the  mis- 
ery of  hell  is  the  fruit  and  result  of  sin  indulged  in  the  heart  and 
practised  in  the  life,  then  the  sound  which  seems  so  dreadful  is 
from  yourselves.  Let  your  fear  come  home  to  yourselves.  Let 
it  operate  where  it  ought  to  operate,  against  your  own  iniquities. 
There  is  your  danger.  It  is  not  from  the  character,  or  from  the 
threatenings  of  God — but  from  your  opposition  to  his  character, 
and  disregard  of  his  threatenings.  His  word  sets  hope  before 
you ;  lay  hold  on  it  and  live.  He  is  long-sufTering  to  sinners,  not 
willing  that  any  should  perish,  but  that  all  should  come  to  repent- 
ance. 

Blessed  are  the  people  that  know  the  joyful  sound.  They 
shall  walk  in  the  light  of  God's  countenance.  In  his  name  shall 
they  rejoice  all  the  day.  In  his  righteousness  shall  they  be  ex- 
alted. 

Let  none  despise  the  awful  sound  which  they  hear  from  the 
law,  the  judgment  and  the  threatenings  of  God — but  all  hear  and 
take  warning.  They  are  words  of  truth  and  soberness.  Awak- 
ened by  these  sounds,  let  them  dread  the  consequence  of  impen- 
itence and  unbelief;   and   hear  and  obey  the  joyful  sound,  which 


SERMON  TWENTIETH.  211 

calls  to  repentance,  promises  pardon  and  offers  grace  to  help  in 
time  of  need. 

There  is  an  accepted  time — there  is  a  day  of  salvation.  The 
salvation  offered  was  purchased  by  the  blood  of  Christ.  It  is 
promised  by  the  faithfulness  of  God.  It  is  proclaimed  in  your 
hearing  by  a  voice  speaking  from  heaven.  You  may  obtain  it  by 
a  seasonable  and  diligent  application.  But  how  will  you  escape, 
if  you  neglect  so  great  salvation,  which  began  to  be  spoken  by 
the  Lord  himself  and  was  confirmed  by  them  who  heard. 

If  you  finally  neglect  this  salvation,  which  is  proclaimed  in  such 
encouraging  sounds,  you  will  sink  into  regions  of  darkness  and  de- 
spair, where  these  delightful  sounds  will  be  reverberated  in  dis- 
mal echoes. 

It  will  be  no  small  part  of  the  misery  of  condemned  sinners, 
that  they  neglected  the  day  of  grace — despised  a  dying  Saviour — 
trampled  on  the  warnings  of  God's  word,  and  resisted  the  ener- 
gies of  a  striving  spirit. 

If  the  dreadful  sound  now  in  your  ears,  makes  no  impression 
on  your  hearts,  nor  calls  their  attention  to  the  offers  of  deliver- 
ance and  safety ;  they  must  one  day  hear  a  sound  more  dreadful 
from  the  final  sentence  of  the  Judge — Depart,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and  his  angels. 

Know  in  this  your  day  the  things  which  belong  to  your  peace, 
.before  they  are  hidden  from  your  eyes. 


27 


SERMON  XXI. 


BEFLECTIONS  ON  THE  CHARACTER  OF  PETER. 


JOHN  XXI.  7,  8. 

Therefore  that  disciple  whom  Jesus  loved,  saith  unto  Peter,  It  is 
the  Lord.  Noiv  when  Peter  heard  that  it  was  the  Lord,  he  girt 
his  fisher's  coat  unto  him,  (for  he  was  naked)  and  did  cast  him- 
self into  the  sea.  And  the  other  disciples  came  in  a  little  ship 
(for  they  were  not  far  from  land,  but  as  it  were  two  hundred, 
cubits)  dragging  the  net  with  fishes. 

Our  blessed  Lord,  after  his  resurrection,  seems  not  to  have 
been  constantly  with  his  disciples,  as  he  was  before  his  crucifix- 
ion ;  for  they  were  now  dispersed  to  follow  their  several  occupa- 
tions, only  meeting  at  proper  times  for  friendly  conversation  and 
social  devotion.  But  he  visited  them  occasionally  to  give  them 
evidence  of  his  resurrection,  and  to  impart  to  them  such  instruc- 
tions, as  their  present  circumstances  and  future  employments 
might  require.  These  visits  were  made  sometimes  to  two  or 
three  of  them,  and  sometimes  to  a  greater  number,  when  they 
happened  to  be  together. 

John,  in  this  chapter,  relates  the  appearance  of  Jesus  to  seven 
of  his  disciples  at  the  sea  of  Tiberias.     He  says,  "  This  is  the 


SERMON  TWENTY-FIRST.  213 

third  time,  that  Jesus  shewed  himself  to  his  disciples,  after  that 
he  was  risen  from  the  dead."  He  means,  that  this  was  the  third 
time  of  his  shewing  himself  to  them  in  a  body  ;  for  the  evan- 
gelists mention  five  or  six  other  times  before  this,  when  he  shew- 
ed himself  to  some,  or  all  of  them. 

Seven  of  the  disciples  being  now  together  in  a  house  near  the 
sea  of  Tiberias,  Peter  proposed  to  his  brethren  to  go  a  fishing  ; 
to  which  they  agreed,  and  immediately  took  a  boat,  went  out  with 
a  net  on  the  water,  and  labored  through  the  following  night  with- 
out success.  In  the  morning  Jesus  came  and  stood  on  the  shore. 
They  saw  a  person,  but  knew  not  who  he  was.  It  is  probable 
that  day-light  was  not  yet  perfect.  He  might  appear  in  a  dress, 
in  which  they  had  not  been  accustomed  to  see  him.  They  had 
no  expectation  of  meetiag  with  him  at  this  time  and  in  this  place. 
It  therefore  is  not  strange,  that  they  did  not  immediately  recog- 
nize him.  Probably  they  supposed  him  to  be  some  man,  who 
came  to  buy  fish  of  them.  They  were  within  call  from  the  shore. 
The  stranger  asked  them  if  they  had  any  meat.  They  answer- 
ed, that  they  had  none,  for  they  had  caught  nothing  through  the 
night.  He  directed  them  to  cast  their  net  on  the  right  side  of  the 
ship,  which  they  did,  and  caught  such  a  number  of  fishes,  that 
they  were  hardly  able  to  draw  the  net  toward  the  shore. 

John,  who  is  here  and  elsewhere  called  the  disciple  whom  Je- 
sus loved,  astonished  at  this  wonderful  draught  of  fishes,  thought 
of  Jesus,  and  looking  more  attentively,  as  it  grew  lighter,  perceiv- 
ed that  it  was  certainly  He.  And  he  said  to  Peter,  It  is  the  Lord. 
Peter,  hearing  that  it  was  the  Lord,  was  in  haste  to  be  with  him ; 
and  impatient  to  wait  the  slow  progress  of  the  boat,  put  on  the 
loose  garment  which  he  had  thrown  oft*  for  labor,  stept  into  the 
sea  and  waded  to  the  shore.  The  water  so  near  the  shore  was 
shallow  enough  for  a  man  to  wade.  Had  he  intended  to  swim, 
he  would  not  have  put  on  his  outward  garment.  He  hastened  to 
land,  and  left  his  brethren  to  drag  along  the  rich  booty,  which 
they  had  taken. 

We  will  make  some  remarks  on  John's  information  to  Peter; 
and  on  Peter's  beiiavior  in  consequence  of  it. 


214  SERMON  TWENTY-FIRST. 

John  says,  It  is  the  Lord. 

This  is  an  expression  of  surprize,  and  of  joy. 

It  is  an  expression  of  surprize.  The  personal  presence  of 
Christ,  at  this  time,  was  wholly  unexpected. 

He  had  before  appeared  to  his  disciples,  once  and  again,  when 
they  were  met  together  for  devotion  ;  but  now  they  were  on  the 
lake  employed  in  a  secular  calling.  Their  minds  were  occupi- 
ed in  their  labor,  and  exercised  with  their  ill  success.  An  inter- 
view with  their  Lord  was  little  thought  of.  His  appearance  so 
near  them,  and  his  advice  so  friendly  and  seasonable  in  their  busi- 
ness, was  matter  of  surprize. 

Pious  souls  may  enjoy  the  presence  of  Christ  in  their  secular 
occupations,  as  well  as  in  their  sacred  devotions.  No  real  duty 
will  separate  between  him  and  them.  It  was  the  duty  of  these 
disciples  to  attend  to  their  secular  employment  at  proper  times, 
no  less  than  to  engage  in  devotional  exercises  at  other  times. 
And  when  they  were  in  the  place,  and  at  the  work,  to  which 
providence  called  them,  they  might  enjoy  communication  with 
their  Lord,  whether  the  place  were  an  oratory,  or  a  fishing  boat, 
and  whether  the  work  were  mental,  or  manual. 

God  requires  us  to  spend  a  portion  of  time  in  his  worship. 
There  are  certain  seasons  sequestered  for  social  worship.  These 
we  must  statedly  observe  without  unnecessary  omissions.  We 
are  required  to  pay  our  morning  and  evening  sacrifices  in  our 
families  and  closets.  These  stated  religious  exercises  are  adapted 
to  form  in  our  minds  an  habitual  reverence  of  God  and  constant 
sense  of  his  presence.  That  our  devotions,  whether  secret,  or 
social,  may  be  useful  to  ourselves  and  acceptable  to  God,  we  are 
to  banish  from  our  minds  all  inordinate  worldly  affections,  and 
all  malevolent  and  unfriendly  passions,  and  to  come  before  God 
with  reverence  toward  him,  and  with  good  will  toward  all  men ; 
we  are  to  engage  our  hearts  to  seek  unto  him  and  to  attend  upon 
him  without  distraction.  The  reason  why  we  are  to  perform  de- 
votional duties  with  a  pious  and  benevolent  spirit,  is  that  we  may 
carry  this  spirit  with  us  into  all  the  duties  of  common  life.  Ev- 
ery one  sees,  that  it  would  be  absurd  only  to  make  our  prayers 
with  reverence  to  God  and  benevolence  to  men  ;  and  then  imme- 


SERMON  TWENTY-FIUST.  21  5 

diately  to  return  to  the  world  with  impiety  and  malice  in  our 
hearts.  We  are  to  be  devout,  humble  and  charitable,  when  we 
stand  before  God,  that  we  may  be  the  same  at  all  times,  and  that, 
whatever  we  do,  we  may  do  all  to  his  glory. 

These  disciples,  having  been  conversant  with  Christ,  and  hav- 
ing imbibed  much  of  his  spirit,  were  prepared  to  receive  a  visit 
from  him,  when  they  were  fishing,  as  well  as  when  they  were 
praying.  Let  us  so  conduct  the  devotional  parts  of  religion,  as 
to  maintain  the  temper  of  religion  in  all  that  we  do.  Then  our 
secular  labors,  as  well  as  our  devout  exercises,  will  be  works  of 
piety  and  charity  ;  all  that  we  do  will  belong  to  religion  ;  and 
wherever  we  go,  we  shall  be  near  to  Christ;  he  will  be  attentive 
to  our  calls,  and  will  communicate  his  grace  as  our  necessities 
require. 

The  words  of  John,  It  is  the  Lord,  expressed  his  joy.  And 
his  joy  was  the  joy  of  them  all. 

John  was  the  disciple  whom  Jesus  loved,  and  who  was  distin- 
guished by  his  love  to  Jesus.  None  of  them  could  be  more  trans- 
ported, than  he  was,  at  seeing  the  risen  Lord. 

We  naturally  rejoice  in  meeting  with  a  beloved  friend  after  a 
temporary  absence.  Jesus  had  not  been  long  absent  from  his  dis- 
ciples ;  but  the  cause  of  his  absence  had  been  such  as  must  pre- 
pare their  minds  for  the  most  lively  sensations  at  his  return.  He 
had  been  slain  and  laid  in  the  grave.  They  little  thought  of  meet- 
ing him  again  on  earth.  Sorrow  had  filled  their  hearts.  When 
they  saw  him  risen  from  the  dead,  they  believed  not  for  joy. 
They  were  as  men  who  dream.  So  happy  and  unexpected  was 
the  event,  that  they  could  hardly  believe  their  own  eyes. 

In  meeting  with  him,  there  were  many  circumstances  to  in- 
crease their  joy.  This  was  not  a  common  friend,  but  a  Saviour 
and  Redeemer.  They  could  not  see  him  too  often,  nor  be  too 
much  in  his  company.  His  resurrection  confirmed  their  faith  in 
him,  and  established  their  belief  of  all  that  he  had  before  taught 
them.  It  opened  to  their  understanding  the  ancient  prophesies. 
It  brought  many  pleasing  interviews  and  instructions  afresh  to 
their  remembrance.  It  revived  past  delightful  scenes.  While 
they  felt  themselves  too  unfurnished  to  go  forth  anil  preach  his 


216  SERMON  TWENTYFIRST. 

religion,  they  rejoiced  to  meet  him,  that  they  might  obtain  more 
ample  furniture.  They  hoped,  in  his  company,  to  learn  what 
work  he  had  for  them  to  do,  and  how  they  should  do  it. 

We  all  think,  that  if  we  had  been  in  their  condition,  we  should 
have  rejoiced,  as  they  did,  in  seeing  Jesus  so  near  us.  We  can- 
not, at  present,  have  a  personal  interview  with  him.  But  we  may 
have  a  privilege  equal  to  it.  We  may  come  to  the  place,  where 
he  has  appointed  to  meet  us  by  his  word,  his  ordinances  and  his 
Spirit.  John,  who  saw  the  Lord  on  the  sea-shore  at  Tiberias, 
afterward  had  a  more  glorious  view  of  him  in  the  Island  of  Pat- 
mos.  He  saw  him  on  the  Lord's  day  walking  among  the  churches, 
and  he  was  then  in  the  Spirit. 

Jesus  visits  his  churches  still,  and  there  we  may  see  him  by 
faith.  This,  this  is  the  place,  where  he  has  appointed  to  meet  us. 
Here  he  comes  by  his  gospel.  Here  we  may  learn  the  precious 
doctrines  and  promises,  which  he  gave  to  his  disciples  while  he 
was  with  them.  Here  we  may,  at  certain  seasons,  behold  him 
set  forth  as  crucified  for  our  sins  and  risen  for  our  justification. 
Here  we  may  contemplate  his  grace  and  love  exhibited  in  an  ordi- 
nance, which  was  instituted  to  perpetuate  among  his  disciples  the 
delightful  remembrance  of  him.  Where  he  comes  by  his  word, 
he  comes  with  his  good  Spirit.  This  we  may  have  for  asking. 
"  He  gives  the  Spirit  to  them  who  ask  him."  As  he  is  our  high 
priest  over  the  house  of  God,  we  may  resort  to  it  with  boldness, 
and  obtain  grace  to  help  in  time  of  need. 

Do  we  envy  the  disciples,  who  personally  conversed  with 
Christ  after  his  resurrection  ?  In  what  was  their  privilege  superior 
to  ours  ?  What  could  they  learn  from  his  lips  more  than  we  may 
learn  from  his  word  ?  What  promises  could  they  hear  from  his 
mouth  greater  than  those  which  we  find  in  his  gospel  ?  What  as- 
sistances did  he  afford  them  better  adapted  to  their  case,  than  the 
assistances  offered  to  us  are  adapted  to  ours  ?  If  we  could  see 
him,  as  they  did,  we  would  ask  many  questions  for  the  removal 
of  our  doubts  ;  we  would  solicit  many  favors  for  relief  in  our 
troubles.  But  we  may  go  to  his  word  now,  and  there  find  an  an- 
swer to  reasonable  enquiries ;  we  may  go  to  his  throne,  and  there 
obtain  the  things  which  we  really  need.     Do  we  think  a  sight  of 


SERMON  TWENTY  FIRST.  217 

him  in  the  flesh  would  awaken  lively  affections  ?  If  we  have  pure 
affections  to  him,  why  may  they  not  be  awakened  by  a  view  of 
him  in  his  word  and  ordinances  ?  Let  us  meditate  on  his  charac- 
ter, his  doctrines,  his  works,  his  death,  and  his  resurrection.  Let 
us  converse  with  him  by  prayer,  and  by  reading  and  hearing  his 
word.  Tims  let  us  strengthen  our  faith,  and  enliven  our  affec- 
tions. And  thus  let  us  prepare  for  a  more  glorious  interview  with 
him  in  heaven,  than  his  disciples  ever  enjoyed,  while  they  were 
with  him  on  earth. 

Such  an  interview  we  may  hereafter  enjoy. 

We  cannot  but  remark,  that  John,  when  he  saw  and  knew  the 
Lord,  gave  information  particularly  to  Peter.  He  said  to  Peter, 
"  It  is  the  Lord." 

When  there  were  seven  of  them  in  the  boat,  there  must  have 
been  some  special  reason,  why  this  information  was  directed  to 
Peter  only.  There  was  a  similar  case  a  little  before.  The  an- 
gel, who  announced  to  the  women,  that  Jesus  was  risen,  said  to 
them,  "  Go  your  way ;  tell  his  disciples  and  Peter,  that  he  goeth 
before  you  into  Galilee  ;  there  shall  ye  see  him." 

Peter,  in  the  time  of  Christ's  sufferings,  had  solemnly  and  re- 
peatedly denied  his  relation  to  him,  and  knowledge  of  him.  Our 
Lord,  therefore,  by  his  angel,  sends  a  particular  invitation  to  Pe- 
ter to  come  and  see  him  in  Galilee.  Peter,  before  the  interview 
at  Tiberias,  had  seen  the  Lord  after  his  resurrection.  But  it  does 
not  appear,  that  Jesus  had  so  far  remitted  his  offence,  as  to  rein- 
state him  in  his  office.  He  might  therefore  feel  some  doubt  and 
anxiety  on  the  subject ;  and  might  have  expressed  his  feelings  to 
John,  who  used,  on  some  occasions,  to  be  his  adviser  and  his 
spokesman.  When  Christ  told  his  disciples,  that  one  of  them 
would  betray  him,  Peter,  curious  to  know  who  it  was,  beckoned 
to  John,  that  he  should  ask  Jesus,  of  whom  he  spake  this.  It  is 
probable  that  Peter,  humbled  for  his  denial  of  Christ,  and  asham- 
ed to  request  a  restoration  to  his  office,  had  desired  John  to  speak 
a  word  in  his  behalf,  or  at  least  to  ask  the  question,  whether  he 
was  any  more  to  be  owned  in  his  former  relation.  Peter,  though 
from  the  warmth  of  his  temper,  liable  often  to  offend,  yet  was  a 
man  of  great  humility.     Surprized  once  at  a  miracle  of  Christ, 


218  SERMON  TWENTY-FIRST. 

he  was  afraid  to  continue  in  his  presence.  He  fell  down  at  Je- 
sus' knees  and  said,  "  Depart  from  me,  for  I  am  a  sinful  man,  O 
Lord."  When  he  had  denied  Christ,  remembering  the  warnings 
given  him,  "  he  went  out  and  wept  bitterly."  John,  knowing  the 
anxious  state  of  Peter's  mind,  might  say  to  him,  "  The  Lord  is 
there  on  the  shore,  and  now  may  be  a  proper  time  to  learn  what 
your  standing  is  to  be  among  the  apostles."  Accordingly  we  find 
that  Peter's  restoration  was  one  principal  object  of  Christ's  pres- 
ent visit  to  his  disciples. 

When  the  other  disciples  had  come  to  land  with  the  boat,  and 
they  had  all  eaten  with  Jesus,  the  Lord  entered  into  a  free  con- 
versation with  Peter  in  reference  to  his  late  apostacy.  This,  in- 
deed, is  not  expressly  mentioned,  but  it  is  evidently  alluded  to. 
As  Peter  had  professed  a  superior  love  to  Christ,  and  afterward 
had  thrice  denied  him,  Jesus  asked  him,  what  he  thought  of  him- 
self now  ;  whether  after  this  experience  of  himself,  he  could  say, 
that  he  loved  his  Lord  more  than  his  brethren  loved  him,  and 
though  all  should  deny  him,  he  would  adhere  to  him.  This  ques- 
tion he  put  to  Peter  three  times.  Peter  presumed  not  to  say,  that 
he  loved  Christ  more  than  others  did ;  but  he  affirmed,  that  he 
loved  him,  and  appealed  to  Christ,  who  knew  all  hearts,  that  his 
profession  was  true.  Christ  accepted  his  profession,  and  said  to 
him,  "  Feed  my  lambs — feed  my  sheep — feed  my  sheep."  At 
the  same  time  Jesus  told  him,  that  he  would  live  to  be  an  aged 
man,  and  would  suffer  martyrdom  in  his  cause.  "  When  thou 
wast  young,  thou  girdedst  thyself  and  walkedst  whither  thou 
wouldest ;  but  when  thou  shalt  be  old  another  shall  gird  thee,  and 
carry  thee  whither  thou  wouldst  not.  This  he  spake,  signifying 
by  what  death  he  should  glorify  God."  Then  he  gave  him  this 
general  direction,  "  Follow  me." 

Peter  gained  strength  and  fortitude  by  his  experience  of  his 
own  weakness.  Though  none  of  the  disciples  discovered  so 
much  timidity  as  he,  at  the  time  of  Christ's  crucifixion,  yet  after 
his  restoration  to  his  office,  none  appeared  more  bold  and  reso- 
lute in  his  master's  cause.  We  soon  see  him  standing  forth  with- 
out fear  to  preach  the  gospel  of  Christ.  We  soon  hear  him  affirm- 
ing, that  Jesus  had  been  approved  of  God  by  public  miracles,  and 


SERMON  TWENTY-FIRST.  219 

A 
charging  the  priests  and  rulers  with  the  most  impious  murder  in 
putting  him  to  death.  When  they  forbade  him  to  speak  any 
more  in  Christ's  name,  and  added  threatenings  to  the  prohibition, 
he  boldly  answered,  "  Whether  it  be  right  in  the  sight  of  God  to 
hearken  unto  you,  more  than  unto  God,  judge  ye ;  for  we  cannot 
but  speak  the  things  which  we  have  seen  and  heard." 

In  Peter  we  see  the  genuine  operation  and  solid  fruit  of  true 
repentance.  It  was  in  him,  as  it  is  in  all,  followed  with  a  general 
resolution  against  sin,  and  a  particular  care  to  avoid  those  sins, 
which  have  most  frequently  and  easily  prevailed.  Peter  proba- 
bly was  more  bold  in  the  cause  of  Christ,  than  he  ever  would 
have  been,  if  he  had  never  denied  him.  His  fall  taught  him  his 
weakness ;  and  he  watched  most  carefully  where  his  danger  was 
greatest.  He  no  more  trusted  in  himself,  but  placed  his  reliance 
on  that  grace,  which  alone  was  sufficient  to  keep  him.  As  he 
had  done  great  dishonor  to  Christ,  by  denying  him,  so  he  felt  his 
obligation  to  labor  more  abundantly  in  the  cause  of  Christ,  that 
he  might  repair  the  past  injury  and  strengthen  his  brethren  by  his 
example  of  fortitude  and  zeal.  As  he  had  seen  the  wonderful 
grace  of  Christ  in  pardoning  his  past  offence,  he  felt  himself  un- 
der new  obligations  to  him.  Much  had  been  forgiven  him,  and 
he  loved  much.  Paul  felt  the  force  of  the  same  motive.  "By 
the  grace  of  God  I  am  what  I  am.  His  grace  was  exceeding 
abundant.    And  it  was  not  in  vain  for  I  labored  more  abundantly." 

Peter's  tears  were  a  hopeful  indication  of  godly  sorrow.  But 
his  future  conduct  was  a  more  decisive  evidence  of  it.  In  that 
he  sorrowed  after  a  godly  sort ;  what  carefulness,  what  zeal,  what 
diligence  it  wrought  in  him. 

We  may  here  profitably  remark  the  distinguished  forwardness 
of  Peter  to  be  with  Christ,  when  he  perceived  that  he  was  on  the 
shore.  As  soon  as  John  said,  "  It  is  the  Lord,"  Peter  cast  him- 
self into  the  sea,  and  waded  to  land,  leaving  his  brethren  to  come 
on  slowiy  with  the  loaded  boat. 

There  is  a  great  difference  in  men's  natural  tempers  ;  and  this 

difference  often  manifests  itself  in  their  religious  conduct.     The 

bias  of  nature  is  sometimes  mistaken  for  religious  affection.     To 

udge  rightly  of  our  moral  character  it  is  necessary  that  we  should 

28 


">20  SERMON  TWENTY-FlltST. 

know  our  constitutional  disposition.     Otherwise  there  will  be  dan- 
ger, that  we  ascribe  to  grace  that  which  properly  belongs  to  nature. 

Peter  was  naturally  a  man  of  a  fervent  and  impetuous  mind. 
Hence  he  often  spake  and  acted  suddenly  in  cases,  in  which  men 
of  more  coolness  would  have  taken  time  for  deliberation.  When 
Christ  said  to  his  disciples,  "  Ye  all  will  be  offended  because  of 
me  this  night,"  Peter  answered  without  hesitation,  "  Though  all 
men  shall  be  offended  because  of  thee,  yet  will  I  never  be  offend- 
ed." When  Christ  added,  "  Before  the  cock  crow  this  night,  thou 
shalt  deny  me  thrice  ;"  he,  without  standing  to  examine  himself, 
replied,  "  Though  I  should  die  with  thee,  I  will  not  deny  thee." 
WThen  the  soldiers  came  to  apprehend  Jesus,  it  was  asked,  "  Lord 
shall  we  smite  with  the  sword  ?"  Peter,  without  waiting  for  per- 
mission, drew  his  sword,  smote  one  of  the  officers  and  cut  off  his 
ear.  When  intelligence  was  received,  that  the  Lord  was  risen, 
Peter  and  John  started  together  and  ran  toward  the  sepulchre. 
John  outran  Peter  and  came  first  to  the  sepulchre.  He  stooped 
down  and  took  a  view  of  it,  but  went  not  into  it.  Peter  soon  ar- 
rived. He  ran  directly  into  the  sepulchre  to  see  and  feel  whether 
the  body  were  there.  Thus  on  the  occasion  mentioned  in  the  text ; 
when  he  was  told,  that  Jesus  stood  on  the  shore  of  the  lake,  he 
tarried  not  for  the  boat  to  come  to  land,  but  plunged  immediately 
into  the  water.  So  eager  was  he  to  be  with  his  Lord,  that  he 
would  not  wait  a  moment  for  the  boat. 

This  action  was  no  evidence  that  Peter  had  more  love  to  Christ 
than  his  brethren  had.  It  was  merely  the  effect  of  natural  eager- 
ness. The  other  disciples  were  as  much  in  the  way  of  their  duty, 
while  they  were  drawing  their  fishes  to  land,  as  Peter  was  while  he 
was  wading  to  the  shore.  By  the  goodness  of  Christ  a  bountiful 
supply  had  been  given  them.  This  might  be  of  great  use  to  them, 
not  only  for  present  consumption,  but  also  for  sale  in  the  market. 
This  draught  of  fishes  was  probably  the  means  of  their  support 
for  a  considerable  time.  Had  they  all  left  the  boat  and  lost  what 
they  had  taken,  they  would  have  been  guilty  of  great  waste.  Nor 
could  they  have  justified  the  waste  by  pleading  the  ardor  of  their 
love  to  Christ.  For  certainly  love  to  his  person  and  gratitude  for 
his  goodness  would  induce  them  to  save  what  he  had  so  miracu- 


SERMON  TWENTY  FIRST.  221 

§ 
lously  put  into  their  power.    Peter  and  his  brethren  all  loved  their 

Lord  and  rejoiced  to  meet  with  him.  If  Peter  showed  the  ardor 
of  his  affection  in  leaving  the  vessel,  that  he  might  be  with  Christ 
the  sooner,  they  shewed  the  coolness  of  their  prudence  in  wait- 
ing to  bring  the  boat  and  the  fishes  along  with  them. 

Let  us  never  mistake  the  emotions  of  nature  for  the  operations 
of  grace.  You  feel  perhaps  a  flow  of  affection  in  devotion,  and 
an  engagedness  of  mind  in  some  other  religious  duties,  and  you 
think  these  to  be  indications  of  habitual  piety.  But  enquire 
whether  this  fervor  spreads  through  all  your  religion.  If  it  does, 
it  is,  indeed,  an  amiable  quality.  But  if  it  operates  in  particular 
cases  only  and  leaves  you  indifferent  in  other  matters  equally  im- 
portant', it  is  not  godly  zeal,  but  natural  temper  occasionally  ex- 
cited into  action.  You  feel  an  indignation  against  certain  sins, 
which  you  see  practised  in  the  world,  and  you  call  this  a  zeal  for 
God.  But  whose  sins  are  they?  If  they  are  only  the  sins  of 
your  enemies — the  sins  of  other  sects — the  sins  of  opposite  par- 
tizans ;  and  you  are,  at  the  same  time,  indifferent  to  the  sins  of 
your  friends  and  adherents,  your  zeal  is  only  spleen  and  ill  na- 
ture. If  you  are  zealous  of  good  works  in  others,  you  will  be 
zealous  to  repent  of  evil  works  in  yourselves. 

You  have  a  great  delight  in  the  devotional  duties  of  religion, 
and  you  are  very  constant  in  your  attendance  on  them.  Your 
piety  is  much  to  be  commended.  But  see  that  your  piety  be 
uniform,  and  that  it  be  an  aid,  not  a  hindrance  to  other  duties — 
to  the  duties  of  industry,  sobriety,  justice  and  charity.  You  see 
some  more  attentive  to  their  worldly  interest,  than  you  think  they 
ought  to  be,  or  need  to  be.  But  perhaps  they  are  the  best  judges. 
Do  you  know  the  exigencies  of  their  families  ?  Do  you  know 
how  much  they  contribute  to  the  relief  of  the  poor  ?  Do  you 
know  how  much  they  give  for  the  maintenance  of  religion  ?  Do 
you  know  how  much  time  they  spend  in  the  private  exercises  of 
piety  ?  If  they  neglect  the  institutions  of  God  and  the  worship 
of  the  sanctuary  and  the  family  for  worldly  ends,  they,  indeed, 
give  too  strong  proof  that  the  love  of  Christ  dwells  not  in  them. 
But  if  they  observe  all  the  duties  of  piety,  in  proper  season,  as 
well  as  you,  and  are  only  more  frugal  and  industrious,  you  have 


222  SERMON  TWENTY-FIRST. 

no  more  cause  to  censure  them  as  strangers  to  the  power  of  god- 
liness, than  Peter  had  to  condemn  his  brethren  as  destitute  of 
love  to  Christ,  because  they  tarried  with  their  boat  to  take  care 
of  their  fishes  and  bring  them  to  land,  while  he  rushed  thro  i  ;h 
the  water  to  the  shore,  leaving  all  behind. 

The  duties  of  religion  are  all  consistent;  and  they  ought  to  be 
so  conducted,  that  they  may  be  subservient  to  one  another.  Pi- 
ety may  assist  us  in  our  worldly  labors ;  and  these  may  assist  us 
in  our  piety. 

When  the  disciples  saw  what  a  number  of  fishes  they  had  taken 
in  the  morning,  after  an  unsuccessful  night,  their  thoughts  turned 
on  Jesus,  whose  miraculous  power  and  goodness  they  had  often 
seen.  When  we  see  the  success  of  our  labors  in  our  fields,  and 
the  bountiful  supplies  afforded  to  our  wants,  ought  not  our  thoughts 
to  rise  in  admiring  gratitude  to  him,  from  whom  comes  every 
good  and  perfect  gift  ?  We  are  as  much  indebted  to  God  for  the 
common  bounties  of  the  field,  as  the  disciples  were  for  the  spe- 
cial bounty  of  the  sea.  Unmindfulness  of  the  Benefactor  is  as 
criminal  in  our  case,  as  it  would  have  been  in  their's. 

If  it  becomes  us  thankfully  to  regard  the  bounties  of  Provi- 
dence, much  rather  ought  we  to  admire  the  blessings  of  grace. 
God  has  sent  his  Son  into  the  world  to  procure  salvation  for  sin- 
ners by  his  death  on  the  cross.  This  salvation  has  been  purchas- 
ed ;  the  price  has  been  paid ;  the  offer  is  made,  and  made  freely ; 
the  terms  are  stated  and  stated  plainly.  The  offer  let  us  accept 
with  gratitude  and  joy. 

Had  the  disciples  contemptuously  cast  away  the  fishes,  which 
had  been  miraculously  brought  to  their  net,  their  guilt,  though 
great  in  itself,  would  have  been  small  in  comparison  with  their's, 
who  despise  the  salvation  purchased  by  the  Saviour's  blood. 
How  shall  we  escape,  if  we  neglect  so  great  salvation  ?  We  are 
not  redeemed  with  corruptible  things,  but  with  the  precious  blood 
of  Christ,  who  verily  was  ordained  before  the  foundation  of  the 
world,  but  has  been  manifested  in  these  last  times  for  us,  that  by 
him  we  might  believe  in  God,  who  raised  him  from  the  dead  and 
gave  him  glory,  and  who  will  bring  all  humble  believers  to  glory 
with  him,  that  where  he  is,  there  may  they  be  also. 


SERMON  XX1L 


REFLECTIONS  ON    THE  CHARACTER  OF  JUDAS. 


MATT IICW  xxvu.  3,  4,  5. 

Then  Judas,  ivhich  had  betrayed  him,  when  he  saiv  that  he  was  con- 
demnea,  repented  himself,  and  brought  again  the  thirty  pieces  of 
silver  to  the  chief  priests  and  elders,  saying,  I  have  sinned  in  that 
I  have  betrayed  innocent  blood.  And  they  said,  what  is  that  to 
us  ?  See  thou  to  that.  And  he  cast  down  the  pieces  of  silver  in 
the  temple,  and  went  and  hanged  himself 

We  have  here  the  sad  story  of  Judas's  base  treachery,  fruit- 
less repentance  and  dismal  end.  The  story  is  attended  with  ma- 
ny affecting  circumstances,  and  contains  many  useful  instructions 
and  warnings.  It  is  affecting  to  see  the  vile  ingratitude  of  a  dis- 
ciple, who,  after  he  had  been  admitted  to  particular  friendship  with 
his  Lord,  deliberately  betrayed  him  into  the  hands  of  his  enemies 
for  a  trifling  consideration.  It  is  affecting  to  see  how  the  poor 
creature,  when  he  had  perpetrated  the  villainy,  was  tormented  by 
his  guilty  conscience.  But  it  is  most  affecting  of  all  to  see  the 
despairing  wretch  precipitating  himself  into  the  eternal  world,  for 
relief  from  the  horrors  which  he  felt  in  this. 

My  design  is  to  open  to  you  the  story,  with  its  several  circum- 
stances, and  point  out  the  instructions  suggested  in  it. 


224  SERMON  TWENTY-SECOND. 

In  the  first  place,  we  will  consider  the  crime  of  Judas  in  its  va- 
rious circumstances  ;  and,  secondly,  the  consequences  to  which  it 
led,  and  the  event  in  which  it  terminated. 

Judas's  crime  was  betraying,  or  rather  attempting  to  betray  his 
master  into  the  hands  of  his  enemies. 

The  chief  priests,  scribes  and  elders,  being  assembled  in  coun- 
cil, had  resolved  to  take  Jesus  and  put  him  to  death.  But  as 
there  were  many  who  held  him  in  high  estimation,  they  feared, 
that  a  publick  arrestation  of  him  would  occasion  a  popular  tumult. 
They  therefore  deliberated,  how  they  might  take  him  by  subtilty 
in  the  night,  in  the  place  of  his  retirement,  when  there  would  be 
none  to  resist  their  attempt. 

Judas,  knowing  by  some  means  or  other,  the  subject  of  their 
deliberations,  went  to  the  chief  priests  and  proposed,  for  a  proper 
reward,  to  betray  him  into  their  hands.  The  bargain  was  closed ; 
and  from  this  time  he  sought  opportunity  to  betray  hirn.  It  was 
not  long  before  one  occurred.  Jesus  being  retired  into  the  gar- 
den of  Gethsemane,  his  usual  retreat  for  prayer,  Judas  brought  a 
band  of  soldiers,  conducted  them  into  the  garden,  and  by  a  per- 
fidious salute,  before- agreed  upon,  betrayed  him  into  their  power. 

We  will  consider  the  motives  and  aggravations  of  this  sin. 

1.  Judas's  ruling  lust  was  covetousness.  This  was  at  the  bot- 
tom of  the  crime  under  consideration.  He  went  to  the  chief 
priests  and  said,  "  What  will  ye  give  me  ?"  Give  me  a  reward, 
"  and  I  will  betray  him  to  you."  This  was  not  the  only  instance 
of  his  avarice.  He  was  appointed  by  his  Lord,  as  a  domestic 
steward,  to  provide  for  him  and  his  attendants,  to  keep  their  com- 
mon stock  and  to  give  alms  to  the  poor.  This  trust  he  often 
abused  by  secretly  applying  to  his  own  use  some  of  the  family 
property.     He  is  therefore  called  a  thief. 

When  Mary  honored  Christ  by  pouring  precious  ointment  on 
his  head,  Judas  had  indignation,  and  said,  "  Why  was  not  this 
ointment  sold  for  three  hundred  pence  and  given  to  the  poor  ?" 
"  This  he  spake,  not  because  he  cared  any  thing  for  the  poor,  but 
because  he  was  a  thief,  and  had  the  bag,  and  bare  what  was  put 
therein."     Had  the  ointment  been  sold,  the  proceeds  would  have 


SERMON  TWENTY-SECOND.  225 

eome  into  his  hands;  and  he  could  have  applied  them  to  his  own 
use. 

His  avarice,  by  long  indulgence,  had  obtained  such  an  entire 
command  of  him,  that  it  prompted  him  to  sell  his  Lord. 

He  might  further  be  urged  to  this  treacherous  act,  by  a  resent- 
ment of  the  rebuke  which  his  master  gave  him  for  criminating 
the  piety  of  Mary.  For  immediately  on  this  rebuke,  he  went  to 
the  chief  priests  with  his  perfidious  proposal,  resolving,  that  as 
he  could  not  have  the  profits  of  the  ointment,  he  would  make 
something  by  the  sale  of  his  Lord. 

While  avarice  and  passion  concurred  to  urge  him  to  this  dread- 
ful deed,  satan  by  his  suggestions  seconded  their  influence.  While 
the  council  were  consulting  how  they  might  take  Jesus,  "  then  en- 
tered satan  into  Judas,  and  he  went  and  communed  with  them, 
how  he  might  betray  him  to  them." 

Probably  he  might  at  the  same  time,  under  satan's  influence, 
endeavor  to  palliate  the  action,  by  entertaining  a  thought,  that 
Christ,  if  he  was  the  Son  of  God,  could  elude  the  designs  of  his 
enemies  and  extricate  himself  out  of  their  hands ;  for  it  is  said, 
"when  Judas  saw  that  Jesus  was  condemned,  he  repented"  of 
what  he  had  done. 

But  whatever  view  he  might  have  of  the  event,  the  action  was 
perfidious.  He  did  all  that  was  in  his  power  to  deliver  his  master 
into  the  hands  of  his  enemies,  and  an  imagination  that  Jesus  could 
defeat  their  design  did  not  palliate  his  guilt. 

2.  Judas  was  one  of  Christ's  disciples.  He  had  not  only  heard 
the  doctrines  and  seen  the  miracles  of  his  Lord  ;  but  had  been 
himself  ordained  to  preach  the  same  doctrines  and  empowered  to 
work  the  same  miracles.  It  is  said,  "  Jesus  ordained  twelve,  that 
they  should  be  with  him,  and  that  he  might  send  them  forth  to 
preach,  and  to  heal  diseases  and  cast  out  devils."  Of  these  Ju- 
das, who  betrayed  him,  was  one.  He  must  therefore  have  been 
convinced,  that  his  Lord  was  the  true  Messiah.  Accordingly  he 
confessed,  that  he  had  betrayed  innocent  blood.  Had  he  sus- 
pected Jesus  to  be  an  impostor,  he  would  not  have  pronounced 
him  innocent;  especially  at  a  time,  when  he  had  every  motive  to 
wish  for  an  excuse  of  his  own  conduct 


226  SERMON  TWENTY-SECOND. 

3.  There  had  been  a  particular  confidence  placed  in  Judas.  He 
had  the  care  of  the  common  property  of  Christ's  family,  and  he 
knew  the  place  to  which  his  Lord  resorted  with  his  disciples  for 
their  family  devotions.  He  was  therefore  guilty  of  profaning  a 
sacred  place,  and  of  violating  the  obligations  of  intimate  friend- 
ship. The  Psalmist,  speaking  prophetically  in  the  person  of 
Christ  concerning  the  treachery  of  Judas,  aggravates  it  from  these 
circumstances.  "  It  was  not  an  enemy  that  reproached  me,  then 
I  could  have  borne  it ;  neither  was  it  he  that  hated  me,  who  did 
magnify  himself  against  me,  then  I  would  have  hid  myself  from 
him  ;  but  it  was  thou,  a  man,  mine  equal  and  mine  acquaintance. 
We  took  sweet  counsel  together  and  walked  to  the  house  of  God 
in  company.  Mine  own  familiar  friend,  in  whom  I  trusted,  and 
who  did  eat  of  my  bread,  hath  lifted  up  his  heel  against  me." 

4.  He  had  been  repeatedly  warned  of  this  crime  in  terms, 
which  might  lead  him  to  suppose,  that  his  intention  was  known  to 
his  master.  After  he  had  been  with  the  Jewish  rulers,  Christ,  in 
his  presence,  said  to  the  disciples,  "  One  of  you  shall  betray  me. 
The  Son  of  man  goeth  indeed,  as  it  is  written  of  him  ;  but  wo 
to  that  man,  by  whom  the  Son  of  man  is  betrayed.  Good  were 
it  for  him,  that  he  had  never  been  born."  Such  a  warning,  one 
would  think,  should  have  struck  him  with  conviction,  and  divert- 
ed him  from  his  design.  But  far  from  tnis,  when  all  the  disciples, 
confounded  at  this  general  premonition,  asked,  one  by  one,  "  Lord, 
is  it  I?"  Judas  had  the  impudence  to  ask  the  same  question,  to 
whom  Jesus  replied,  "  Thou  hast  said."  Immediately  on  this 
warning,  he  went  out  from  Christ's  presence  to  perpetrate  the 
villainy. 

5.  This  crime  was  committed  deliberately.  He  went  and  con- 
sulted with  the  priests  and  elders  concerning  the  time,  place  and 
manner  of  effecting  it.  He  returned,  and  continued  his  attend- 
ance on  his  master.  He  was  reminded  once  and  again  of  the  de- 
sign which  he  had  formed,  and  he  was  solemnly  premonished  of 
its  dreadful  consequence.  His  conscience  had  full  time  to  rebuke 
him,  and  ample  occasion  to  enter  its  remonstrance. 

He  was  not  drawn  into  this  wickedness  by  the  importunity  of 
others,  but  he  conceived  it  in  his  own   heart   and  proposed  it  of 


SERMON  TWENTY-SECOND.  227 

his  own  motion.  And  what  was  his  temptation  ?  He  hoped  to 
get  thirty  pieces  of  silver,  or  thirty  shekels,  the  price  of  the  mean- 
est slave.  That  blood  which  is  more  precious  than  silver  and 
gold,  he  betrayed  for  so  contemptible  a  reward — and  his  own 
soul,  the  loss  of  which  could  not  be  compensated  by  the  whole 
world,  he  sold  for  a  thing  of  nought. 

6.  He  betrayed  his  Lord  too,  at  a  time  when,  and  place  where 
he  was  engaged  in  the  solemnities  of  devotion,  and  by  the  sorrows 
of  his  soul,  and  the  fervor  of  his  prayers,  was  seeking  the  salva- 
tion of  a  guilty  race.  Neither  the  sacredness  of  the  place  to 
which  his  master  was  retired,  nor  the  solemnity  of  the  duty  in 
which  he  was  employed,  nor  the  sharpness  of  the  distress  with 
which  his  soul  was  wounded,  could  awe  the  hardened  wretch 
from  his  premeditated  crime.     And, 

7.  With  what  detestable  dissimulation  he  executed  it  ?  He  be- 
trayed his  master  by  a  solemn  profession  of  love  and  respect.  As 
he  had  before  appointed  to  the  soldiers  a  token,  saying,  "  Whom- 
soever I  shall  kiss,  the  same  is  he  ;  hold  him  fast ;"  so  when  he 
drew  near,  he  forthwith  came  up  to  Jesus,  and  said,  "  Hail,  mas- 
ter, and  kissed  him."  In  the  trepidation  of  haste,  he  went  for- 
ward of  the  company,  and  gave  the  signal  before  they  were  near 
enough  to  discriminate  the  person  in  the  night.  Hence  John  tells 
us,  that  after  the  salute,  Jesus  went  forth,  and  asked  the  soldiers, 
"  Whom  seek  ye  f"  They  said,  "  Jesus  of  Nazareth."  Jesus 
answered,  "  I  am  he.  If  ye  seek  me,  let  these,"  my  disciples, 
"  go  their  way." 

In  this  transaction  of  Judas,  there  was  a  complication  of  vari- 
ous sins,  such  as  ingratitude,  perfidy,  hypocrisy,  avarice,  profane- 
ness  and  malice,  together  with  a  settled  resolution  to  do  evil, 
which  no  advice,  or  warnings  could  controul. 

The  view  we  have  taken  of  Judas'  conduct  will  suggest  to  us 
several  useful  reflections,  to  which  it  will  be  proper  for  us  here  to 
attend. 

1.  We  see,  that  some,  under  the  best  means,  remain  impenitent 
and  finally  perish  in  their  guilt. 

What  excellent  advantages  Judas  enjoyed  !  He  lived  in  the 
company  of  the  Son  of  God,  daily  conversed  with  him,  beheld 
29 


22g  SERMON  TWENTY-SECOND 

his  works,  heard  his  instructions,  saw  his  example  and  retired 
with  him  for  devotion  ;  and  yet  he  retained  his  corruptions,  and 
became  more  hardened  in  wickedness.  How  inexcusable  must 
he  have  been  ?  What  an  awful  condemnation  must  he  have  de- 
served ? 

Are  there  not  others,  who  will  fall  under  the  same  condemna- 
tion ?  You  enjoy  great  privileges.  While  you  condemn  him  look 
well  to  yourselves. 

You  are  not  allowed,  like  him,  to  live  in  company  with  the 
Son  of  God  ;  but  perhaps  your  advantages  may  be  equal  to  his. 
You  have  Christ's  gospel  in  your  hands,  and  may  daily  see  what 
doctrines  he  taught,  what  works  he  performed,  and  in  what  man- 
ner he  lived.  You  have  repeated  calls  and  admonitions,  and  the 
most  powerful  motives  to  a  holy  life.  If  Christ  were  personally 
with  you,  what  could  you  learn  from  his  mouth,  more  than  you 
may  now  learn  from  his  word  ? 

Come  then,  enquire  of  yourselves  how  you  have  profited  by 
these  advantages.  You  are  astonished  at  the  impenitence  of 
Judas.  Have  you  repented  of  your  own  sins  ?  Have  you  morti- 
fied every  lust,  and  subdued  every  passion  ?  Have  you  renounced 
satan  and  the  world,  and  yielded  yourselves  servants  to  your  di- 
vine Master  ?  Does  love  to  him  reign  in  your  hearts  and  influence 
your  conduct  ?  Do  you  grow  in  knowledge  and  goodness  under 
the  means  you  enjoy  ?  You  see,  that  there  is  such  a  case  as  men's 
continuing  in  wickedness  under  the  best  means.  Be  afraid,  lest 
this,  which  is  no  uncommon  case,  should  unhappily  prove  to  be 
your's. 

2.  We  see,  that  great  gifts  are  no  evidence  of  saving  grace. 

Judas  possessed  miraculous  gifts  in  common  with  his  brethren. 
He  was  one  of  the  twelve,  whom  Christ  ordained  to  preach  the 
gospel,  cast  out  devils  and  heal  all  manner  of  diseases ;  and  yet 
he  was  a  stranger  to  the  temper  of  that  gospel,  which  he  preach- 
ed, and  in  the  confirmation  of  which  he  wrought  miracles.  Our 
Saviour  says,  Many  of  those,  whom  he  will  reject  as  workers  of 
iniquity,  will  be  able  to  plead,  "  We  have  prophesied  in  thy  name, 
and  in  thy  name  have  cast  out  devils  and  done  many  wonderful 
works,"     St.  Paul  supposes,  that  one  may  speak  with  the  tongue 


SEIiAlON  TWENTY-SECOND.  229 

ef  angels,  exercise  the  gift  of  prophecy,  understand  all  mysteries, 
and  have  faith  to  remove  mountains,  and  yet  not  have  charity. 
If  there  was  no  connexion  between  these  miraculous  gifts  and 
sanctifying  grace,  surely  it  is  presumptuous  to  conclude  ourselves 
in  a  state  of  grace,  merely  because  we  possess  superior  natural 
abilities,  or  acquired  accomplishments ;  such  as  uncommon  knowl- 
edge in  religion,  great  skill  in  defending  the  truth,  and  a  happy 
freedom  of  thought  and  pertinence  of  expression  in  prayer. 
These  gifts  are  useful  and  much  to  be  desired  ;  but  will  not  avail 
to  men's  salvation.  The  apostle  says  to  the  Corinthians,  "  Covet 
earnestly  the  best  gifts,  and  yet  I  shew  unto  you  a  more  excellent 
way."  The  more  excellent  way  is  that  charity,  which  suffers 
long  and  is  kind ;  envies  not  and  is  not  pulled  up  ;  rejoices  not 
in  iniquity,  but  in  the  truth ;  thinks  no  evil ;  but  believes,  endures 
and  hopes  all  things.  The  meanest  christian  possessed  of  a  meek, 
humble,  peaceable  temper,  filled  with  love  to  God  and  benevo- 
lence to  men,  and  acting  under  the  influence  of  that  faith  which 
realizes  invisible  things,  is  far  more  excellent  than  the  man,  who, 
void  of  these  dispositions,  is  distinguished  by  the  most  eminent 
and  shining  gifts. 

Whatever  gifts  we  may  possess,  let  us  not  glory  in  them,  but 
humbly  and  thankfully  improve  them  to  real  holiness  and  exten- 
sive usefulness.  Otherwise,  instead  of  bringing  us  to  heaven, 
they  will  only  aggravate  our  final  condemnation. 

3.  We  see,  that  men  may  make  a  fair  show  of  godliness,  and 
yet  be  corrupt  in  heart. 

Judas  was  a  man  of  unreproached  morals  among  the  Jews,  as 
well  as  of  an  unsuspected  character  among  his  brethren.  Had 
his  morals  been  notoriously  vicious,  the  Jews,  who  often  con- 
demned Christ  for  conversing  with  publicans  and  sinners,  would 
certainly  have  censured  him  for  taking  so  bad  a  man  into  the 
number  of  his  special  friends.  When  Christ  warned  his  disciples, 
that  one  of  them  would  betray  him,  Judas  was  unsuspected.  He 
was  a  man,  not  only  of  sober  conversation,  but  of  plausible  ad- 
dress. He  had  great  influence  among  his  brethren.  When  he 
complained  of  a  woman  for  pouring  ointment  on  Christ's  head, 
and  urged  the  importance  of  applying  it  t©  the  benefit  of  the  poos* 


J30  SERMON  TWENTY-SECOND. 

they  were  carried  away  with  his  dissimulation.  He  was  wont,  not 
only  to  plead  for  the  poor,  but  also  to  treat  his  Lord  with  tokens 
of  great  respect.  When  he  betrayed  Jesus  with  a  kiss,  had  this 
been  an  unusual  address,  Peter  would  probably  have  suspected 
treachery,  and  drawn  his  sword  on  Judas  rather  than  on  Malchus. 

But  under  all  these  disguises  there  lurked  a  wicked  heart.  Un- 
der the  colour  of  piety  to  God,  charity  to  the  poor,  and  reverence 
for  his  master,  he  was  carrying  on  the  most  vile  and  detestable 
purposes. 

Who  is  there,  but  must  abhor  this  character  ?  The  most  vicious 
man  living  detests  the  designing  wretch,  who,  under  an  affected 
show  of  sanctity,  or  benevolence,  or  friendship,  or  public  spirit, 
sacrifices  his  religion,  his  conscience,  his  friend,  or  his  country,  to 
his  own  private  interest. 

When  we  see  and  loathe  hypocrisy  in  another,  let  us  take  care 
to  avoid  it  ourselves.  Let  us  act,  not  as  pleasing  men,  but  as 
pleasing  God,  who  searches  the  heart.  Let  us  be  the  same  men 
in  reality,  as  we  would  appear  to  be  in  the  view  of  the  world. 

4.  We  see  the  dangerous  influence  of  covetoimiess.  This  led 
Judas  on,  from  sin  to  sin,  till  it  had  completed  his  ruin.  "  The 
love  of  money  is  the  root  of  all  evil,  which,  while  some  have  in- 
dulged, they  have  erred  from  the  faith,  and  pierced  themselves 
through  with  many  sorrows.  They  have  fallen  into  temptations 
and  snares  and  many  foolish  and  pernicious  lusts,  which  have 
drowned  them  in  destruction."  Important  therefore  is  the  cau- 
tion given  by  our  Saviour,  "  Take  heed  and  beware  of  covetous- 
ness." 

5.  We  see  that  one  sin  indulged  naturally  leads  to  another. 
Judas  made  as  good  a  profession  as  his  brethren.     But  he  was 

under  the  dominion  of  covetousness.  He  believed  Jesus  to  be 
the  Messiah,  but  expected  he  would  erect  a  temporal  kingdom  ; 
and  he  followed  him  with  a  view  to  the  honors  and  riches,  which, 
under  that  kingdom,  he  hoped  to  enjoy.  Upon  a  particular  occa- 
sion Christ  explained  the  spiritual  nature  and  design  of  his  office 
in  the  hearing  of  the  twelve,  and  of  others  who  frequently  attend- 
ed on  his  preaching.  On  hearing  that  his  kingdom  was  not  of 
this  world,  many  of  his  hearers  left  him  in  disgust.    Judas,  though 


SERMON  TWEiNTY-SECOND.  031 

he  did  not  join  in  the  defection,  was  one  of  those,  who  were  of- 
fended. Jesus  asks  the  twelve,  "  Will  ye  also  go  away  ?"  Peter, 
in  behalf  of  the  rest,  professes  a  resolution  to  continue  with  him. 
Jos; is  says,  "  I  have  chosen  you  twelve,  and  one  of  you  is  a  devil." 
He  spake  of  Judas,  intimating,  that  though  they  still  attended  on 
him,  yet  one  ol  them  was  a  secret  enemy  to  him  on  account  of 
the  contrariety  of  his  doctrines  to  the  worldly  views  of  that  disci- 
ple. 

His  covetousness  not  only  took  offence  at  Christ's  preaching, 
but  prompted  him  to  rob  the  common  treasury,  which  perhaps  he 
thought  he  might  innocently  do,  as  he  had  the  trouble  of  manag- 
ing it.  And  yet  he  had  no  thought  of  selling  his  master.  But  by- 
indulgence  his  lust  gained  strength,  and  finally  urged  him  to  this 
fatal  step. 

Beware  then  of  the  first  beginnings  of  vice ;  resist  the  first 
temptation  to  evil ;  mortify  every  lust  in  its  first  appearance  ;  "  for 
lust,  when  it  is  conceived,  brings  forth  sin,  and  sin,  when  it  is  fin- 
ished, brings  forth  death." 

6.  We  learn  that  a  ivicked  heart  gives  satan  his  greatest  advan- 
tage to  succeed  in  his  temptations. 

John  says,  "  The  devil  put  it  into  the  heart  of  Judas  to  betray 
Christ."  Luke  says,  "  satan  entered  into  him,  and  he  went  and 
communed  with  the  chief  priests,  how  he  might  betray  him." 
But  covetousness  is  represented  as  having  had  a  leading  influence 
in  the  business.  He  went  to  the  chief  priests,  and  said,  "  What  will 
ye  give  me  ?  And  they  covenanted  with  him."  The  devil  tempt- 
ed him  by  stirring  up  the  lust  which  he  had  conceived.  What 
power  satan  has  over  men,  they  put  into  his  hands  by  indulging 
their  own  wicked  inclinations.  Satan  filled  the  heart  of  Ananias 
to  lie  unto  the  Holy  Ghost,  and  to  keep  back  part  of  the  price, 
for  which  he  had  sold  his  estate.  But  then  he  is  said  "  to  have 
conceived  this  thing  in  his  own  heart,  and  to  have  agreed  with  his 
wife  to  tempt  the  Spirit  of  the  Lord."  The  apostle  speaks  of 
some,  in  whom  the  prince  of  the  power  of  the  air  works  effectu- 
ally. But  these  are  called  "  children  of  disobedience,  walking 
according  to  the  course  of  the  world,  and  according  to  the  prince 
of  the  power  of  the  air." 


232  SKRMQN  TWENTY-SECONU. 

Men's  chief  danger  is  not  from  the  devil,  but  from  their  own 
lusts.  "  They  are  tempted,  when  they  are  drawn  away  of  their 
own  lusts  and  enticed."  The  true  way  to  defeat  temptations,  is 
to  abstain  from  fleshly  lusts,  which  war  against  the  soul.  When 
the  prince  of  darkness  came  to  our  Saviour,  he  found  nothing  in 
him,  and  his  temptations  had  no  effect. 

Men  often  complain,  that,  though  they  are  much  in  prayer, 
temptations  beset  them  and  prevail  against  them.  But  remem- 
ber, you  must  watch  as  well  as  pray.  It  is  vain  to  pray  for  grace 
to  secure  you  from  temptations,  if  you  indulge  the  lusts,  which 
of  themselves  draw  you  aside.  If  you  would  prevent,  or  repel 
temptations,  begin  with  yourselves.  Resist  the  enemy  which  is 
within  you.  Thus  you  may  hope  for  grace  to  help  in  time  of 
need. 

We  often  read,  in  scripture,  of  men's  acting  under  the  power 
and  influence  of  the  devil ;  but  this  is  never  alleged  in  extenua- 
tion, but  always  in  aggravation  of  their  guilt,  because  it  is  by  their 
own  wickedness,  that  they  fall  under  his  influence. 

7.  We  learn,  that  none  are  capable  of  doing  so  much  injury  to 
religion  as  the  professors  of  it. 

Judas,  being  one  of  the  twelve,  had  it  in  his  power  to  betray 
Jesus  into  the  hands  of  his  enemies,  and  satan  used  him  as  an  in- 
strument for  this  purpose. 

Let  professors  beware,  lest  they  become  satan's  tools  to  accom- 
plish his  infernal  work.  Let  them  beware,  lest  by  a  corrupt  con- 
versation, or  evil  example,  or  dangerous  counsels,  or  by  neglect- 
ing the  ordinances  of  Christ,  or  acting  contrary  to  their  assumed 
character,  they  wound  the  credit  of  that  religion,  which  they  pro- 
fess to  believe.  Having  named  the  name  of  Christ,  let  them  de- 
part from  iniquity,  and  so  walk,  that  their  good  may  not  be  evil 
spoken  of,  but  that  others,  seeing  their  holy  conversation  may  glo- 
rify God.  Some  will  say,  If  professors  may  do  so  much  injury 
to  Christ,  it  is  dangerous  to  make  a  profession.  Rather  say,  dan- 
gerous to  violate  it. 

Finally  :  We  have  marked  it  as  an  aggravation  of  Judas' 
crime,  that  he  betrayed  his  Lord  in  the  time  and  place  of  his  de- 
votions, and  by  a  profession  of  affection  and  friendship.     He  not 


SERMON  TWENTY-SECOND.  233 

«nly  absented  himself  from  the  place,  whither  Christ,  with  some 
of  his  disciples,  had  resorted  for  prayer ;  but  was  all  this  time 
carrying  on  a  design  against  him,  and  only  came  thither  at  last,  to 
execute  the  wicked  design. 

Let  us  take  heed,  that  we  do  not  imitate  this  hypocritical  and 
treacherous  disciple.  We  profess  to  be  the  friends  of  Christ.  In 
testimony  of  our  regard  to  him,  we  come  to  his  house,  and  often 
eat  at  his  table.  Here  we  are  to  renounce  all  guile,  hypocrisy, 
envy,  malice,  and  wickedness,  and  to  bring  hearts  filled  with  pious 
regards  to  him  and  kind  affections  to  one  another.  If  we  absent 
ourselves  for  worldly  ends,  or  come  with  hearts  disaffected  to  him, 
to  his  religion  and  his  disciples — if  we  hear  his  word  with  preju- 
dice and  reject  its  influence — if  we  eat  of  his  bread,  and  lift  up 
our  heel  against  him — if  we  give  him  a  salutation  expressive  of 
affection,  and  go  away  acting  in  opposition  to  his  honor  and  in- 
terest ;  what  do  we  better  than  betray  him  with  a  kiss  ?  While  we 
profess  to  be  his  friends,  let  us  testify  our  regard  to  him  by  a  con- 
formity to  his  example,  by  obedience  to  his  commands  and  by  an 
active  zeal  in  promoting  his  cause.  "  Ye  are  my  friends,"  says 
he,  "  if  ye  do  whatsoever  I  command  you." 

I  have  finished  the  first  branch  of  our  subject.  To  the  other 
we  may  attend  at  a  future  opportunity. 


SERMON  XXIII. 


REFLECTIONS  ON   THE  CHARACTER  OF  JUDA*. 


MATTHEW  xxvu.  3,4,  5. 

Then  Judas,  ivhich  betrayed  him,  when  he  saw  that  he  was  con- 
demned, repented  himself,  fyc. 

In  a  former  discourse,  we  considered  the  crime  of  Judas,  with 
the  motives  leading  to  it,  and  the  aggravations  attending  it ;  and 
we  pointed  out  some  instructions  which  the  story  suggests  to  us. 

We  shall  now,  as  was  proposed, 

II.  Consider  the  consequences  of  this  transgression  in  the  re- 
morse which  it  awakened  in  his  mind,  and  the  end  to  which  it 
brought  him. 

When  he  saw  that  his  Lord  was  condemned,  he  repented  him- 
self, and  brought  again  the  thirty  pieces  of  silver  to  the  chief 
priests  and  rulers,  saying,  I  have  sinned  in  that  I  have  betrayed 
innocent  blood.  When  they  replied,  What  is  that  to  us  ?  See 
thou  to  it,  he  cast  clown  the  pieces  of  silver  in  the  temple. 

It  will  naturally  be  asked,  wherein  lay  the  defect  of  his  repent- 
ance ?  He  confessed  that  he  had  sinned ;  he  declared  that  Jesus, 
whom  he  had  betrayed,  was  innocent ;  and  he  returned  the  re- 
ward of  his  iniquity,  and  doubtless  solicited  his  Lord's  release. 
What  could  he  do  more  ? 


SERMON  TWENTY-THIRD.  235 

Truly,  if  we  had  heard  nothing  more  concerning  him,  we  should 
be  inclined  to  hope,  that  his  repentance  was  sincere,  and  that  he 
obtained  pardon.  But  we  are  told,  that  he  was  a  son  of  perdi- 
tion, that  he  destroyed  his  own  life,  that  he  is  gone  to  his  place, 
and  that  it  had  been  good  for  him  not  to  have  been  born.  Hence, 
though  he  is  said  to  have  repented,  we  must  conclude,  that  his  re- 
pentance fell  essentially  short  of  that  to  which  pardon  is  promis- 
ed.    But  where  was  the  defect  ? 

The  story  mentions  two  things  wanting  in  his  repentance  to 
render  it  acceptable  ;  one  is  a  proper  principle  or  motive,  and  the 
other  is  faith  or  hope  in  God's  mercy. 

1.  His  repentance  was  not  from  a  proper  motive.  It  was  not 
the  effect  of  a  godly  sorrow,  but  a  fruit  of  the  sorrow  of  the 
world. 

"  When  he  saw,  that  Jesus  was  condemned,  he  repented  him- 
self." 

It  was  a  common  opinion  among  the  Jews,  that  the  Messiah 
would  not  die.  The  disciples  seem  to  have  fallen  into  this  error. 
They  expected,  that  he  would  erect  a  temporal  kingdom.  So 
strong  was  this  expectation,  that  after  his  resurrection  they  asked 
him,  if  he  would  now  restore  the  kingdom  to  Israel.  Judas,  in 
the  perpetration  of  his  treachery,  went  on  from  step  to  step  with 
cool  deliberation  and  without  one  misgiving  thought ;  quieting  his 
mind,  no  doubt,  with  a  persuasion,  that  his  master  would  convey 
himself  out  of  the  hands  of  the  soldiers,  as  he  had  before  escaped 
the  multitude  who  had  sought  to  stone  him,  and  the  rabble  who 
attempted  to  throw  him  down  a  precipice  ;  or  that  in  some  mirac- 
ulous way  he  would  effect  his  own  preservation,  and  soon  set  up 
his  kingdom.  Had  Jesus  done  this,  the  traitor  would  have  been 
satisfied.  But  here  he  was  disappointed.  He  sees  the  soldiers 
take  his  Lord,  bind  him  and  lead  him  away  to  the  assembled 
council ;  he  sees  false  witnesses  rise  against  him  j  he  sees  the 
council  condemn  him  as  worthy  of  death,  and  send  him  to  the 
governor  for  a  sentence  to  legalize  his  execution ;  and  under  all 
this  he  sees  him  still  patient  and  submissive ;  and  now,  beginning  to 
despair  of  his  Lord's  deliverance,  he  repents  of  what,  by  his  means, 
had  taken  place.  But  he  repented,  not  of  the  sin  ;  he  repented 
30 


236  SERMON  TWENTY-THIRDS 

only  of  the  consequence  of  the  sin.  Whether  Jesus  had  escaped 
the  snare,  or  not,  still  the  traitor's  crime  was  the  same.  The  es- 
sence of  sin  lies  not  in  the  event  which  follows  from  it,  but  in  the 
nature  of  the  action,  and  the  evil  temper  with  which  it  is  perform- 
ed. And  the  essence  of  repentance  consists  not  in  a  sorrow  for 
the  unhappy  consequences  of  a  sinful  action,  but  in  a  hatred  of  the 
action  itself,  and  of  the  corrupt  disposition  which  accompanied  it. 
Godly  sorrow  is  a  sorrow  for  sin,  as  contrary  to  the  will  of  God. 
This  works  repentance  to  salvation.  The  sorrow  of  the  world,  is 
a  sorrow  only  for  worldly  disappointments  and  calamities ;  and  this 
often  works  death. 

2.  Judas  repented  without  hope  of  pardon,  and  his  despair 
urged  him  to  suicide.  He  had  other  views  of  his  conduct,  when 
he  saw  the  issue  of  it,  than  he  had  while  he  was  contriving  it.  As 
soon  as  he  saw  that  his  Lord  was  condemned,  he,  in  the  horror  of 
guilt  and  the  mortification  of  disappointment,  went  to  the  priests 
and  rulers,  returned  the  money  he  had  received,  confessed  that  he 
had  sinned,  and  declared  that  his  master  was  innocent. 

By  this  restitution,  confession  and  declaration,  he  probably 
hoped  still  to  obtain  his  Lord's  release.  But  when  he  found  the 
rulers  fixed  in  their  resolution,  and  heard  their  reply,  "  What  is 
that  to  us?  see  thou  to  it,"  his  despair  was  completed.  He  saw 
he  could  not  recall  his  action,  and  without  doing  this,  he  imagined 
there  could  be  no  pardon  for  him.  And  he  threw  down  the  money, 
and  went  and  hanged  himself.  He  hanged  himself,  says  St.  Mat- 
thew. Peter,  giving  an  account  of  his  death,  says,  that  "  falling 
headlong,  he  burst  asunder  in  the  midst  and  all  his  bowels  gushed 
out."  It  hence  appears  probable,  that  the  traitor  hanged  himself 
on  a  tree,  growing  perhaps  near  the  top  of  a  precipice,  and  that 
the  branch  on  which,  or  the  cord  by  which  he  was  suspended,  giv- 
ing way,  he  fell  headlong,  and  was  dashed  in  pieces  by  the  fall. 

There  can  be  no  genuine  repentance  without  hope  in  divine 
mercy.  The  goodness  of  God  is  revealed  to  lead  sinners  to  re- 
pentance. If  under  a  conviction  of  sin,  they  shut  their  eyes  a- 
gainst  the  discovery  of  divine  grace,  their  conviction  may  produce 
horror  and  amazement,  but  will  not  draw  their  hearts  to  God,  nor 
incline  them  to  love  and  serve  him.     The  true  penitent,  under  the 


SERMON  TWENTY-THIRD.  237 

most  aggravating  view  of  his  guilt,  still  relies  on  the  abundant  mer- 
cy of  God,  which,  he  trusts,  is  ready  to  forgive  the  greatest,  as 
well  as  the  smallest  sins — the  sins  for  which  reparation  cannot  be 
made,  as  well  as  those  for  which  it  can  be  made,  to  the  persons 
injured.  Judas  imagined,  that  if  he  could  prevail  with  his  Lord's 
enemies  to  dismiss  him,  he  should  make  some  atonement  for  his 
treachery,  and  might  possibly  obtain  forgiveness.  Failing  here, 
he  viewed  his  case  as  hopeless. 

But  a  real  penitent,  while  he  studies  to  make  reparation  for  in- 
juries where  he  can,  and  to  recall,  as  far  as  is  in  his  power,  the 
wrongs  which  he  has  done,  trusts  not  in  these,  or  in  any  other 
works  which  he  has  done  or  can  do,  as  an  expiation  of  his  guilt  or 
a  foundation  of  pardon,  but,  under  a  conscious  sense  of  unworthi- 
ness,  relies  on  the  mercy  of  the  Being  whom  he  has  offended. 

It  may  be  enquired,  whether  Judas'  crime  was  not  of  such  a 
nature  as  to  exclude  him  from  hope.  The  answer  is,  that  as  par- 
don is  promised  to  all  sin  on  repentance,  no  sin  excludes  from  hope 
further  than  it  is  inconsistent  with  repentance.  Judas'  crime  an- 
swers not  to  the  description  which  Christ  has  given  of  the  blas- 
phemy against  the  Holy  Ghost;  and  the  apostle  teaches  us  that 
even  this  sin  is  irremissible,  only  because  the  persons  guilty  of  it, 
cannot  be  renewed  to  repentance. 

The  Jews,  who  made  use  of  Judas'  treachery  to  put  Jesus  to 
death,  are  called  "  his  betrayers  and  murderers."  Some  of  these, 
pricked  in  their  hearts  with  a  conviction  of  their  sin,  enquired  of 
the  apostles,  "  What  shall  we  do  ?"  Is  there  any  hope  for  us  ? 
Peter  answered,  "  Repent  for  the  remission  of  sins,  for  the  promise 
is  to  you." 

Despair  of  mercy  is  always  unreasonable.  There  can  be  no 
reason  for  it,  but  in  cases  of  such  absolute  stupidity,  as  admit  no 
repentance.  And  in  such  cases  the  horrors  of  desperation  cannot 
be  felt. 

It  may  further  be  asked,  whether  Christ's  previous  declaration 
concerning  the  traitor,  that  "  it  had  been  good  for  him  not  to  have 
been  born,"  did  not  give  Judas  reason  to  conclude,  that  he  could 
not  be  forgiven  ? 


238  SERMON  TWENTY-THIRD. 

No  ;  it  did  not.  This  is  to  be  understood  as  a  declaration  of 
the  great  wickedness  and  consequent  danger  of  such  a  sinner.  But 
all  threatenings  of  future  punishment  against  particular  guilty  char- 
acters, are  grounded  on  the  supposition  of  continued  and  final  im- 
penitence. So  was  the  threatening  in  this  case.  Jeremiah's  ex- 
planation of  God's  threatenings  applies  to  persons,  as  well  as  to 
nations.  Christ  foreknew  Judas'  impenitence,  as  well  as  his 
crime.  But  Christ's  foreknowledge  could  be  no  reason  with  Ju- 
das either  for  his  crime,  or  impenitence.  Christ  applied  to  the 
Jews  in  his  day  the  words  of  Isaiah  concerning  their  fathers,  that 
they  had  closed  their  eyes,  and  hardened  their  hearts,  lest  they 
should  be  converted  and  healed.  But  neither  the  prophet's  de- 
nunciation, nor  Christ's  application  could  be  any  reason  for  im- 
penitence or  despair  either  in  the  fathers,  or  the  children. 

Such  is  the  mercy  of  God,  the  efficacy  of  Christ's  atonement 
and  the  extent  of  gospel  promises,  that  no  man  has  reason  for  de- 
spair from  any  cause  but  his  own  hardness  and  impenitence.  In 
proportion  as  a  sinner  finds  himself  more  hardened  in  sin  and 
more  assimilated  to  the  character  of  those  who  are  given  over  to  a 
reprobate  mind,  he  has  more  reason  to  fear,  that  his  case  is  grow- 
ing desperate.  But  if  this  view  of  his  case  awakens  in  him  a  se- 
rious concern,  this  shows,  that  he  is  Hot  forsaken  of  God,  and  may 
justly  encourage  his  application  to  mercy. 

But  as  God  had  ordained,  that  Jesus  should  die  for  our  redemp- 
tion, was  not  the  act  of  Judas,  in  betraying  him  to  his  enemies, 
a  necessary  part  of  the  divine  plan  f  Was  not  this  a  necessary 
step  to  that  end  ?  We  cannot  say  it  was.'  It  was  certainly  ordained 
in  the  divine  counsel,  that  Jesus  should  die,  and  should  die  vol- 
untarily, for  the  salvation  of  sinners  ;  and  as  God  foresaw  the 
wickedness  of  Judas,  and  of  the  Jewish  rulers,  no  other  means 
were  necessary  to  accomplish  his  purpose,  than  those  which  took 
place  in  consequence  of  that  wickedness.  But  if  the  Jews  had 
believed  in  Jesus,  and  if  Judas  had  been  faithful  to  his  Lord,  we 
have  not  any  warrant  to  say,  that  God's  purpose  must  have  been 
defeated  for  want  of  means  to  accomplish  it.  "  The  spirit  of  the 
Lord  is  not  straitened."  Judas  involved  himself  in  all  the  guilt 
of  betraying  his  Lord.     But  he  gave  the  token  so  hastily,  that  the 


SERMON  TWENTY-THIRD. 


239 


•soldiers  did  not  discriminate  the  person  of  Jesus,  nor  apprehend 
him  till  he  had  offered  himself.  He  went  forward  to  them,  en- 
quired whom  they  sought,  and  when  they  told  him,  he  voluntarily 
delivered  himself  into  their  hands.  And  when  his  hour  was  come, 
he  might  have  done  this,  even  though  Judas  had  been  an  honest 
man. 

What  has  been  said  may  suffice  for  the  illustration  of  the  story 
under  consideration.  We  shall  conclude  with  some  remarks  up- 
on it. 

1.  The  confession  of  Judas  is  a  decisive  evidence  in  favour  of  the 
character  and  doctrines  of  Jesus  Christ. 

Had  there  been  any  thing  immoral  in  his  conduct,  or  deceptive 
in  his  design  ;  had  his  pretended  miracles  been  fraudulent,  or  his- 
scheme  of  religion  an  imposture  ;  had  there  been  a  studied  con- 
trivance to  subvert  the  government,  or  to  form  a  party  and  set  him 
at  tlie  head  of  it,  Judas,  who  had  been  one  of  his  family,  must 
have  been  in  the  secret  ;  and,  after  he  had  betrayed  his  master, 
he  would  have  divulged  it.  Thus  he  would  have  saved  his  credit, 
and  gratified  his  avarice  ;  for  to  obtain  such  a  testimony,  the  priests 
and  elders  would  have  stuck  at  no  price.  Therefore  Judas'  de- 
claration of  his  Lord's  innocence,  and  the  horror  which  he  dis- 
covered for  having  betrayed  him,  is  an  undeniable  proof  that  Je- 
sus was,  what  he  declared  himself  to  be,  the  Son  of  God  and  a 
teacher  sent  from  him. 

2.  Associates  in  wickedness  are  miserable  comforters  to  a  sin- 
ner under  the  horrors  of  guilt. 

Judas,  in  this  condition,  went  to  the  rulers  who  had  employed 
him,  confessed  that  he  had  betrayed  innocent  blood,  and  begged 
them  to  take  back  their  money.  They  saw  his  distress,  but  treat- 
ed it  with  contempt.  "  What  is  that  to  us  ?  See  thou  to  it." 
Their  own  end  was  answered,  and  they  had  no  further  concern 
for  him.  They  had  used  him  as  far  as  he  was  an  instrument  to 
their  purpose  ;  and  now  they  cared  not  what  became  of  him. 
Learn,  then,  to  have  no  confederacy  with  unprincipled  and  wick- 
ed men — to  yield  them  no  assistance  in  their  evil  designs — te 
have  no  fellowship  with  the  unfruitful  works  of  darkness. 


240  SERMON  TWENTY-THIRD. 

Men  who  had  any  feelings  of  humanity,  or  principles  of  justice, 
would,  on  such  a  proof  of  the  accused  person's  innocence,  have 
been  softened  into  compassion,  and  stopped  their  proceedings. 
But  whether  Jesus  was  guilty  or  innocent,  really  was  not  the  ques- 
tion with  the  judges.  All  they  wanted  was  to  destroy  a  man  whom 
they  hated,  because  he  exposed  their  hypocrisy  and  reproved 
their  vices. 

Dreadful  is  the  state  of  a  people  under  such  rulers  as  these. 
No  wonder  that  ruin  soon  involved  them.  How  inconsistent  with 
themselves  were  these  murderers  ?  The  money,  which  they  had 
given  as  the  price  of  innocent  blood,  they  scrupled  to  put  into  the 
treasury  of  the  temple,  and  they  applied  it  to  the  purchase  of  a  bu- 
rying place  for  strangers.  Bad  men  will  make  some  pretensions 
to  religion  ;  but  their  religion  is  not  consistent  with  itself.  The 
hypocrites,  who  scrupled  to  apply  to  a  sacred  use  the  money,  which 
was  the  price  of  blood,  had  no  scruple  to  call  false  testimony,  and 
hire  perfidy,  that  they  might  shed  that  blood  ;  nor  would  they  re- 
linquish their  design,  when  they  had  full  evidence  that  the  blood 
was  innocent. 

3.  Men's  evil  designs,  even  in  this  world,  often  issue  differently 
from  what  they  intend  and  expect. 

This  is  obvious  in  the  case  of  Judas.  And  it  is  equally  obvious 
in  the  case  of  the  Jewish  rulers.  They  sought  Christ's  death,  lest 
the  Romans  should  come  and  take  away  their  place  and  nation. 
And  by  effecting  his  death  they  brought  on  themselves  and  their 
country  the  very  calamity  which  they  intended  to  avert.  The 
same  is  obvious  in  a  thousand  other  instances.  By  the  dishonest 
arts  which  men  practise  for  worldly  ends,  they  involve  themselves^ 
their  families,  their  friends,  and  sometimes  their  country,  in  those 
inextricable  snares  and  intolerable  evils,  of  which  they  imagined 
there  was  no  danger.  "  They  sink  into  the  pit  which  they  digged, 
and  in  the  net  which  they  have  spread  is  their  own  foot  taken." 
Let  us  never  propose  to  ourselves  an  unworthy  end,  nor  pursue  a 
good  end  by  unworthy  means  ;  but  inflexibly  adhere  to  the  rules 
of  virtue,  whatever  present  evil  we  may  incur,  or  whatever  seem- 
ing advantage  we  may  forego.  The  moment  we  deviate  from  the 
path  of  rectitude,  we  lose  all  our  security,  and  expose  ourselves 


SERMON  TWENTY-THIRD.  241 

not  only  lo  some  obvious  dangers,  but  to  innumerable  hidden  mis- 
chiefs. "  He  that  walketh  uprightly,  vvalketh  surely  j  but  he  that 
is  perverse  in  his  ways  shall  fall  at  once." 

4.  We  see  the  power  of  conscience. 

Judas,  while  he  was  engaged  in  his  wicked  design,  felt  no  in- 
ward rebukes.  But  when  he  had  completed  his  villainy,  con- 
science arose  and  fell  upon  him  with  enraged  violence.  The 
scripture  speaks  of  some  whose  conscience  is  so  seared,  that  they 
commit  iniquity  with  greediness.  But  though  conscience,  often 
opposed  and  suppressed,  ceases  to  interpose  its  restraints,  yet  it 
does  not  forget  to  bring  forward  its  reproaches.  When  passion 
and  lust  urge  the  commission  of  a  crime,  conscience  cannot  be 
heard.  But  when  the  crime  is  finished,  passion  and  lust  subside, 
and  then  conscience  will  awake  and  come  forward  with  dreadful 
reflections  and  upbraidings.  This  is  apparent  in  the  case  not  on- 
ly of  Judas,  but  also  of  Cain,  of  Herod,  and  of  Joseph's  brethren, 
whose  stories  you  have  often  read.  If  we  would  prevent  the  ac- 
cusations of  conscience,  let  us  seasonably  listen  to  her  sober  dic- 
tates. 

Sin  in  reflection  has  a  different  appearance  from  that  which  it 
wore  in  the  time  of  commission.  Thus  it  deceives  men,  and  then 
slays  them.  They  invent  various  excuses  before-hand  ;  but  when 
an  awakened  conscience  lays  their  wickedness  before  them,  in 
its  true  colours,  their  former  excuses  vanish.  They  see  the  force 
of  the  apostle's  demand,  "  What  fruit  had  ye  then  in  those  things, 
whereof  ye  are  now  ashamed  ?  For  the  end  of  those  things  is 
death."  The  true  reason,  why  sinners  so  seldom  think  on  their 
ways,  is,  because  whenever  they  do  so,  they  are  constrained  to 
condemn  themselves. 

When  you  are  tempted  to  any  evil,  take  time  to  consider. 
"  what  you  will  do  in  the  end  thereof;"  what  views  you  will  have 
of  it  on  reflection  ;  how  it  will  appear,  when  the  temptation  is 
removed,  and  the  solemn  scenes  of  futurity  open  to  you  ;  wheth- 
er conscience,  in  an  honest  and  sober  hour,  will  excuse  or  re- 
proach you.  Do  that  and  only  that,  which,  you  know,  you  shall 
approve  in  the  review. 


■>42  SERMON  TWENTY-THIRD. 

5.  Ill-gotten  wealth  is  a  poor  cordial  for  a  wounded  soul. 

Judas  could  sell  his  master  for  money.  But  when  he  had  got- 
ten the  money,  he  soon  wished  it  back  from  whence  it  came.  The 
sight  of  it  was  intolerable,  and  he  went  and  threw  it  down  at  the 
feet  of  the  men  from  whom  he  had  received  it.  The  triumphing 
of  the  wicked  is  short  and  the  joy  of  the  hypocrite  is  but  for  a 
moment.  Though  wickedness  be  sweet  in  his  mouth,  though  he 
hide  it  under  his  tongue,  yet  his  meat  in  his  bowels  is  turned  ;  it  is 
the  gall  of  asps  within  him.  He  hath  swallowed  down  riches,  and 
he  shall  vomit  them  up  again.  God  shall  cast  them  out  of  his 
belly.  That  which  he  labored  for,  he  shall  restore ;  according 
to  his  substance  shall  his  restitution  be,  and  he  shall  not  rejoice 
therein.  Because  he  hath  oppressed  and  forsaken  the  poor,  he 
shall  not  feel  quietness  within  him,  nor  save  of  that  which  he  de- 
sired. 

The  world  is  worth  nothing  to  a  man  further  than  he  can  enjoy 
it.  What  madness  it  is  then  to  pursue  the  world  by  such  dishonest 
means,  as  will  render  him  incapable  of  enjoying  the  world,  and 
even  of  enjoying  himself? 

G.  From  the  example  before  us,  we  see  the  awful  danger  of  go- 
ing on  presumptuously  in  a  course  of  wickedness. 

Judas  sinned  against  the  express  warnings  of  his  master,  and  a 
review  of  his  conduct  plunged  him  into  despair.  You  have  not 
sinned  like  him.  But  is  there  no  known  sin,  which  you  indulge, 
and  which  you  repeat  in  opposition  to  the  dictates  of  conscience 
and  the  warnings  of  God  ?  You  flatter  yourselves,  that  you  may 
hereafter  obtain  mercy  by  repentance.  But  consider  the  case  of 
Judas.  You  may  be  hardened  into  stupidity  by  the  deceitfulness 
of  sin  ;  or  if  you  should  at  length  be  awakened  to  a  sense  of  your 
guilt,  this  awakening,  instead  of  bringing  you  to  repentance,  may 
plunge  you  into  despair.  Despair,  we  have  said,  is  always  un- 
reasonable. But  if  you  are  so  unreasonable  as  to  continue  in  sin 
when  mercy  is  offered,  how  do  you  know  but  you  shall  be  so  un- 
reasonable as  to  despair  of  mercy,  when  a  sense  of  guilt  with  all 
its  aggravations,  shall  crowd  upon  your  minds?  Know  therefore, 
in  this  your  day,  the  things  which  belong  to  your  peace,  before 
they  are  hidden  from  your  eyes. 


SERMON  TWENTY-THIRD.  243 

7.  We  see  the  dreadful  condition  of  a  sinner,  when  conscience, 
enraged  with  guilt,  is  let  loose  to  torment  him. 

Judas,  in  this  case,  was  filled  with  misery  insupportable.  He 
chose  strangling  and  death  rather  than  life.  Destruction  from  the 
Lord  was  a  terror  to  him.  He  was  a  terror  to  himself.  The 
pains  of  hell  got  hold  on  him.  In  the  frenzy  of  despair,  he,  for 
relief  from  his  fears,  plunged  himself  into  that  destruction  which 
he  feared. 

His  case  gives  us  some  idea  of  the  torments  of  hell.  There 
the  remembrance  of  past  sins,  and  of  former  abused  mercies,  the 
upbraidmgs  of  a  guilty  conscience,  the  sensations  of  Divine  an- 
ger, and  total  desperation  of  deliverance,  will  conspire  to  produce 
consummate  misery. 

Be  persuaded,  then,  to  accept  Divine  mercy,  while  it  is  of- 
fered. 

This  same  Saviour,  whom  Judas  betrayed  at  the  expense  of 
his  own  salvation,  has  brought  salvation  to  you.  He  has  died  to 
make  atonement  for  your  guilt,  and  through  his  atonement,  par- 
don and  life  are  freely  offered  to  you.  The  conditions  of  your 
acceptance  are  repentance  of  your  sins  and  submission  to,  and 
reliance  upon  this  wonderful  Saviour.  Reject  not  the  blessings 
so  dearly  purchased,  and  so  graciously  tendered,  lest  hereafter, 
when  you  would  inherit  the  blessings,  you  should  find  no  place 
of  repentance,  though  you  should  seek  them  carefully  with  tears. 

Let  not  the  imagination,  that  your  sins  are  small,  embolden  you 
to  continue  in  them.  Judas,  for  a  while,  sinned  in  smaller  instan- 
ces ;  but  these  gradually  hardened  him  to  a  fatal  transgression. 
Let  not  the  apprehension,  that  your  guilt  is  great,  extinguish  your 
hope  and  discourage  your  repentance.  Where  sin  has  abounded,, 
grace  can  much  more  abound.  If  God  should  be  strict  to  mark 
iniquity,  no  flesh  could  stand  before  him.  But  there  is  forgive* 
ness  with  him,  that  he  may  be  feared.  With  him  there  is  mercy 
and  plenteous  redemption,  that  all  may  have  hope.  May  he  re- 
deem us  from  all  our  iniquities. 

Finally  :   Let  each  one  enquire  for  himself,  whether  he  has  ex- 
ercised that  repentance,  which  entitles  to  pardon. 
31 


244  SliUMON  TWENTY-THlttD. 

You  have  seen  the  defects  of  Judas'  repentance.  Is  your's 
more  sound  ?  Is  it  your  sin  itself,  or  the  unhappy  consequence  of 
sin,  that  afflicts  you  ?  If  the  latter  only,  you  would  have  felt  as 
much  sorrow,  and  more  indignation,  had  the  same  evil  been 
brought  on  you  by  the  sin  of  your  neighbor;  and  your  indigna- 
tion against  him  might  as  well  be  called  repentance,  as  your  sor- 
row for  your  own  sin.  True  repentance  springs  from  godly  sor- 
row— not  from  the  sorrow  of  the  world.  It  is  repentance  toward 
God ;  it  is  accompanied  with  contrition  of  heart,  self-abhorrence, 
self-condemnation.  If  only  the  calamitous  effect  of  sin,  not  the 
sin  itself,  is  the  spring  of  your  sorrow,  your  repentance  is  no  bet- 
ter than  that  of  Judas,  who,  when  he  saw  that  his  Lord  was  con- 
demned and  his-  prospect  of  worldly  greatness  was  at  an  end,  re- 
pented himself  and  returned  the  reward  of  his  treason. 

Is  your  repentance  accompanied  with  a  humble  reliance  on 
the  mercy  of  God  through  the  atonement  of  a  dying  Saviour. 

Paul  preached  repentance  toward  God,  and  faith  toward  the 
Lord  Jesus  Christ.     Faith  in  Christ  accompanies  true  repentance. 

Sin  deserves  punishment.  Repentance  removes  not  this  desert 
of  sin,  nor  makes  atonement  for  it.  Restitution,  where  it  can  be 
made,  is  a  fruit  of  repentance.  If  your  repentance  stop  short  of 
this,  it  proceeds  not  so  far  as  Judas'  did.  But  in  many  cases  no 
reparation  can  be  made  ;  and  in  few  can  the  reparation  be  ade- 
quate. If  you  have  corrupted  a  man's  principles,  vitiated  his 
morals,  wounded  his  body,  or  destroyed  his  property,  reflection 
may  awaken  sorrow  for  what  you  have  done  ;  but  your  sorrow 
does  not  reform  his  manners,  correct  his  principles,  heal  his 
wounds,  or  replace  his  property.  Admitting  that  you  do  the  best 
you  can,  yet  you  must  leave  much  undone,  which  you  would  wish 
to  do. 

You  must  remember  too,  that  all  injuries  to  men  are  sins  against 
God  ;  and  that  there  are  many  sins  against  God,  which  are  not 
injuries  to  men.  And  what  reparation  will  you  make  to  him  ?  In 
this  case,  who  shall  intreat  for  you  ?  The  Redeemer  only.  If 
you  think  that  repentance  and  such  reparation  as  you  can  make, 
will  remove  your  guilt  without  any  other  atonement,  your  repent- 
ance is  like  that  of  Judas,  who  hoped  to  obtain  from  his  Lord  a 


SERMON  TWENTY-THIRD.  245 

full  forgiveness  by  procuring  his  release.  He  relied  not  on  mercy, 
but  on  his  own  works.  When  he  found  his  works  unavailing,  he 
saw  no  other  resort.     He  sunk  into  despair. 

By  God's  law,  gain  the  knowledge  of  your  sins,  and  of  their 
exceeding  guilt — know  that  no  human  works  can  expiate  this 
guilt.  Remember  that  repentance,  though  a  necessary  and  a  sure 
condition  of  pardon,  makes  no  atonement ;  but  pardon  must  come 
from  the  unbounded  mercy  of  God — believe  that  his  mercy  is  ex- 
ercised to  sinners  through  the  atonement  of  the  Saviour.  Go, 
and  fall  down  before  him  in  deep  repentance,  fervent  prayer  and 
humble  resolutions  of  future  obedience. 

Trust  not  in  the  works  you  have  done,  or  shall  do,  as  the  ground 
of  your  acceptance  ;  but  rely  on  his  grace  in  Christ  Jesus  for  the 
pardon  of  sins  that  are  past,  and  for  help  in  time  to  come.  And 
rejoice  in  this,  as  a  faithful  saying,  worthy  of  all  acceptation,  thai 
Jesus  Christ  came  to  call  sinners  to  repentance,  and  to  save  them 
who  are  lost. 


SERMON  XXIV. 


THE    PRESENT    CONDITION  AND  FUTURE    PROSPECTS  OF    THE    BE- 
LIEVER. 


IL  CORINTHIANS  v.  1. 

For  we  know,  that  if  our  earthly  house  of  this  tabernacle  be  dis- 
solved, we  have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens. 

In  the  preceding  chapter,  the  apostle  had  given  an  affecting  ac- 
count of  the  sufferings,  which  he  and  his  brethren  had  endured 
in  the  cause  of  the  gospel.  At  the  fourteenth  verse,  he  mentions 
the  main  ground  of  their  support  under  their  peculiar  trials.  They 
knew  that  he  who  raised  up  the  Lord  Jesus,  would  by  him  raise 
them  up  also.  "  For  this  cause,"  he  adds,  "  we  faint  not ;  for 
though  our  outward  man  perish,  our  inward  man  is  renewed  day 
by  day ;  for  our  light  affliction,  which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of  glory ;  while 
we  look  not  at  the  things  which  are  seen,  but  at  the  things  which 
are  not  seen  ;  for  the  things  which  are  seen  are  temporal,  but  the 
things  which  are  not  seen^  are  eternal." 

The  apostle  may  be  understood  as  speaking  in  this  manner ; 
"  The  afflictions  which  we  suffer  in  the  cause  of  the  gospel  are 
many  and  great.     But  they  do  not  dishearten  us.     We  collect 


SERMON  TWENTY-FOURTH.  247 

from  them  every  day  new  courage  and  vigor,  being  animated  with 
this  glorious  expectation,  that  these  transient  trials  will  be  succeed- 
ed by  inexpressible  and  permanent  glory.  Upon  this  happy  re- 
sult of  all  our  afflictions  we  hold  the  eye  of  our  faith  constantly 
fixed.  And  therefore  we  faint  not ;  for  we  know,  that  when  our 
earthly  house  of  this  tabernacle  shall  be  dissolved,  we  shall  have 
a  better  house,  a  building  of  God — a  house  not  made  with  hands, 
but  one  which  shall  be  eternal  in  the  heavens." 

In  these  words,  as  connected  with  the  preceding,  we  may  ob- 
serve, 

I.  An  affecting  representation  of  our  present  frail  and  mortal 
condition. 

II.  An  animating  description  of  the  heavenly  state. 

III.  The  assurance  which  believers  may  have  of  their  title  to 
that  state. 

IV.  And  the  support  which  they  may  thence  derive  under  the 
troubles  of  life. 

I.  Here  is  an  affecting  representation  of  our  present  frail  and 
mortal  condition.  We  dwell  in  an  earthly  house — a  tabernacle 
which  shall  be  dissolved. 

The  body  is  compared  to  a  house.  It  is  the  habitation  of  the 
soul. 

A  house  is  designed  for  the  reception  of  some  inhabitant.  The 
body  is  called  a  house,  because  it  is  the  residence  of  an  immortal 
mind. 

Matter  and  mind — flesh  and  spirit  constitute  the  man. 

The  mind  is  the  superior  part  of  the  man.  He  who  occupies 
a  house  has  more  honor  thau  the  house.  The  spirit  residing  in 
the  body  has  more  worth  than  the  body.  It  is  our  duty  to  keep 
the  house  in  comfortable  repair  ;  but  our  principal  concern  should 
be  for  the  health  and  support  of  the  spiritual  occupant.  No  pru- 
dent man  will  hazard  life  to  adorn  his  house.  No  wise  christian 
will  neglect  the  salvation  of  his  soul  for  the  gratification  of  carnal 
desires. 

A  house  is  usually  furnished  with  apartments  and  utensils  for 
the  accommodation  of  the  possessor.     Our  bodies  are  wonder- 


-248  SERMON  TWENTY-FOURTH. 

fully  made,  and  curiously  constructed.  They  are  furnished  with 
members  and  organs  suited  to  the  works  in  which  they  may  be 
employed  in  the  present  world.  We  must  therefore  glorify  God 
in  our  bodies,  as  well  as  in  our  spirits — present  them  living  sacri- 
fices, holy  and  acceptable  to  God — yield  our  members  instruments 
of  righteousness  to  him.  We  are  to  avoid  all  such  indulgences, 
as  would  unfit  the  body  for  the  use  of  the  mind  in  the  service  of 
God.  We  must  abstain  from  fleshly  lusts  which  war  against  the 
soul. 

Lest  we  should  think  too  highly  of  this  house,  the  apostle  calls 
it  an  earthly  house.  It  becomes  us  often  to  consider  our  humble 
original — to  look  to  the  rock  from  which  we  were  hewn,  and  to 
the  hole  of  the  pit  from  whence  we  were  digged.  "  The  Lord 
God  formed  man  out  of  the  dust  of  the  ground,  and  breathed  in- 
to his  nostrils  the  breath  of  life  and  he  became  a  living  soul." 
These  bodies  are  only  lumps  of  earth,  moulded  into  a  proper 
shape,  and  animated  by  the  breath  of  God. 

In  regard  to  our  original  existence,  and  the  materials  of  which 
we  are  made,  we  stand  on  a  level  with  worms,  with  insects,  with 
the  most  despicable  animals.  Yea,  the  dust  on  which  we  tread  is 
the  same  substance  with  that  out  of  which  our  bodies  were  made, 
and  from  which  they  are  still  nourished.  They  are  but  common 
dust  wrought  up  by  the  hand  of  God  into  their  present  form,  to 
serve  a  particular  purpose  for  a  season ;  and  when  this  purpose  is 
accomplished,  they  will,  like  other  useless  buildings,  either  be 
taken  down,  or  left  to  fall  into  ruins. 

They  are  called  earthly  houses  to  denote  their  fragility — their 
weakness — their  tendency  to  decay.  They  are  not  like  structures 
of  marble,  which  will  sustain  the  violence  of  accidents,  or  endure 
the  wastes  of  time ;  but  like  earthen  vessels,  which  yield  to  the 
slightest  stroke.  They  are  formed  with  exquisite  skill,  but  are 
not  made  to  last  long.  They  are  hastening  to  the  dust.  They 
may  be  broken  by  casualty ;  or,  if  they  escape  accidents,  they  will 
soon  wear  out  by  use. 

What  a  humbling  consideration.  These  bodies,  which  we  de- 
fend with  care — adorn  with  art — nourish  by  labor — these  bodies 


SliUMON  TWENTY-FOUltTH.  249 

whose  strength  is  our  boast,  and  whose  beauty  is  our  pride,  will 
soon  be  reduced  to  deformity,  impotence  and  dust — will  soon  be 
mixed  and  confused  with  common  earth. 

Do  you  glory  in  your  parentage — in  your  possessions  ?  Do  you 
despise  others  as  being,  in  these  respects,  your  inferiors  ?  What 
are  the  things  in  which  you  glory?  Are  your  bodies  made  of  bet- 
ter clay  ?  Were  they  better  moulded  ?  Are  they  less  frail — 
less  liable  to  dissolution  ?  Is  not  your  property  collected  from 
earth?  Does  it  not  grow  out  of  dust?  May  it  not  soon  become 
dust  and  be  scattered  with  the  wind  ?  What  preeminence  have 
you  above  them  ?  The  grave  is  the  place  for  all — all  were  made 
of  dust,  and  all  turn  to  dust  again. 

The  apostle  calls  the  body  a  house — but  he  corrects  and  quali- 
fies the  term,  as  if  it  were  too  favorable  to  be  applied  to  a  mortal 
body.  He  signifies  that  it  is  a  tent  rather  than  a  house — "  Ouv 
earthly  house  of  this  tabernacle" 

The  body  is  rather  a  temporary  lodging,  than  a  real  habitation 
for  the  soul.  It  is  called  a  tabernacle,  because  it  is  moveable.  It 
is,  like  a  tent,  to  be  carried  from  place  to  place,  as  occasion  may 
require.  We  have  here  no  abiding  city — no  permanent  habita- 
tion. This  is  a  world  full  of  change.  We  often  change  the  place 
of  our  abode.  Or  if  we  dwell  in  the  same  place,  our  condition 
is  changing.  Our  bodies  are  decaying  with  age.  Our  property 
may  be  wasted  by  the  events  of  time.  Our  friends  are  leaving 
us  and  going  down  to  the  grave. 

A  tent  is  so  slightly  compacted  that  it  may  easily  be  taken  to 
pieces.  Our  bodies  were  not  built  for  ages,  but  only  for  a  few 
days.     Hence  their  frame  is  weak  and  tender. 

A  tent  is  not  a  fixed  habitation,  but  an  occasional  shelter.  Such 
is  the  body.  Soon  we  must  quit  our  present  tabernacle,  for  a 
more  permanent  abode. 

A  tabernacle  denotes  a  state  of  pilgrimage.  We  are  strangers 
and  pilgrims  on  earth.  We  are  at  a  distance  from  our  proper 
home.  We  are  exposed  to  many  inconveniences  and  trials.  But 
we  are  on  our  homeward  journey.  We  hope,  by  and  by,  to  find 
better  accommodations.     If  we  say,  we  are  pilgrims,  we  declare 


250  SERMON  TWENTY-FOURTH. 

plainly  that  we  seek  a  heavenly  country.  Let  us  keep  this  in  our 
eye,  and  be  careful  that  we  miss  not  our  way,  nor  loiter  on  our 
journey.  Our  time  makes  progress ;  let  us  make  progress  in  holi- 
ness, and  press  toward  the  mark  for  the  prize  of  the  high  calling. 

Tents  are  lodgings  for  soldiers.  By  this  name  christians  are 
called.  We  are  acting  in  a  military  character.  Let  us  behave 
as  good  soldiers  of  Jesus  Christ.  Take  to  us  the  whole  armor 
of  God — watch  against  a  surprize — quit  ourselves  like  men  and 
be  strong — fight  the  good  fight  of  faith  and  lay  hold  on  eternal 
life. 

To  finish  the  description  of  our  present  mortal  state,  the  apos- 
tle says,  "  These  tents  shall  be  dissolved." 

In  the  future  state,  after  some  distant  period,  we  shall  resume 
these  bodies ;  or  receive  bodies  made  of  the  same  materials  of 
which  these  were  made. 

But  they  must  first  be  dissolved — must  be  reduced  to  their  first 
principles — must  be  new-moulded,  and  wrought  up  and  fashioned 
in  a  different  manner.  That  which  is  sown  a  natural  body,  must 
be  raised  a  spiritual  body,  that  it  may  be  fitted  for  its  new  station. 
Flesh  and  blood,  in  their  present  state,  cannot  inherit  the  kingdom 
of  God. 

Dissolution  is  the  fate  appointed  for  all,  except  those  who  shall 
be  found  alive  at  the  coming  of  Christ.  They  will  undergo  an 
instantaneous  change  in*  their  mortal  frame,  probably  resembling 
in  some  respects  the  change  of  death.  It  will  be  death  and  the 
resurrection  in  the  same  moment.  It  will  be  putting  off  this 
earthly  tabernacle  and  putting  on  the  spiritual  house  at  the  same 
time,  without  a  perceptible  interval. 

These  earthly  bodies,  these  material  houses,  are  so  constructed, 
that  they  cannot  long  weather  out  the  storms  which  beat  upon 
them.  They  need  frequent  repairs,  and  no  repairs  can  preserve 
them  long.  Their  joints  will  be  loosed,  their  bands  will  be  bro- 
ken, their  whole  frame  will  tumble  into  ruins.  This  is  their  una- 
voidable fate,  though  no  violence  should  befall  them.  But  innu- 
merable casualties  threaten  them,  by  any  of  which  their  structure 
may  be  demolished.     Such  is  our  frailty  in  the  present  state. 


SERMON  TWENTY-FOURTH.  251 

Let  us  consider, 

II.  The  description,  by  which  the  apostle  contrasts  the  heavenly 
with  the  earthly  state.  "  We  have  a  building  of  God,  an  house 
notmade  with  hands,  eternal  in  the  heavens." 

The  apostle  may  here  be  supposed  to  refer  to  the  spiritual,  in- 
corruptible, glorious  body,  with  which  the  saints  will  be  clothed  at 
the  resurrection  of  the  just.  This  stands  in  a  natural  opposition 
to  our  earthly  house  of  this  tabernacle.  This  vile  body  will  then 
be  fashioned  like  unto  Christ's  glorious  body  according  to  that 
mighty  power  by  which  he  is  able  to  subdue  all  things  unto  him- 
self. Or,  it  may  rather  refer  to  the  heavenly  state  in  general, 
which  in  scripture  is  called  the  house  of  God,  and  a  city  which 
hath  foundations,  whose  builder  and  maker  is  God.  In  either 
view,  the  contrast  between  our  present  and  our  future  house,  is 
striking. 

Here  our  house  is  but  a  tent ;  but  when  this  is  dissolved,  we 
shall  have  a  house  worthy  of  the  name — a  proper — a  settled,  im- 
moveable abode.  Our  Lord  says  to  his  disciples,  "  In  my  Father's 
house  are  many  mansions — I  go  to  prepare  a  place  for  you." 
"  While  we  are  at  home  in  the  body,"  says  the  apostle,  "  we  are 
absent  from  the  Lord ;  we  desire  rather  to  be  absent  from  the 
body,  and  at  home  with  the  Lord."  Here  we  are  strangers  and 
sojourners,  having  no  certain  dwelling  place.  There  we  shall  re- 
ceive a  city  which  cannot  be  moved  ;  we  shall  be  fixed  as  pillars 
in  the  temple  of  God,  and  go  no  more  out. 

Here  we  sojourn  in  tents  of  earthly  materials.  Hereafter  we 
shall  have  a  building  in  heaven,  not  earthly  and  corruptible,  but 
spiritual  and  incorruptible — a  house  not  exposed  to  the  violence 
of  storms  and  the  injuries  of  accidents,  but  situated  in  a  peaceful 
region,  where  it  will  stand  secure  and  unmolested. 

These  tabernacles  are  to  be  dissolved.  Our  house  in  the  heav- 
ens will  be  eternal — subject  to  no  decay  and  needing  no  repair. 
The  mansion  will  never  be  taken  down,  or  the  inhabitant  removed, 
The  place  is  not  only  purchased,  but  prepared  by  the  Redeemer — 
and  it  is  well  prepared.  He  has  left  nothing  undone,  which  need- 
ed to  be  done.  It  is  incorruptible,  undefiled,  undecaying,  reserv- 
ed in  heaven  for  them  who  love  his  appearing. 
32 


252  SERMON  TWENTY-FOURTH. 

Pious  souls  sojourn  here  as  in  a  strange  country,  dwelling  in 
tents,  as  was  said  of  the  patriarchs.  But  they  have  the  promise 
of  a  city  which  hath  foundations — of  a  kingdom  which  cannot  be 
moved.  When  they  shall  have  finished  their  pilgrimage,  they 
will  receive  the  promise  of  an  eternal  inheritance. 

The  heavenly  habitation  is  said  to  be  a  building  of  God — an 
bouse  not  made  with  hands. 

Our  present  houses  of  clay  are,  indeed,  the  work  of  God.  He 
hath  made  us,  and  not  we  ourselves.  But  our  house  in  heaven  is 
called  the  building  of  God,  by  way  of  eminence.  It  is  a  most 
glorious  work  of  God — a  work  of  which  there  can  be  no  exact 
pattern  on  earth.  St.  John,  describing  the  glories  of  the  heavenly 
state,  borrows  from  nature  and  from  art,  the  richest,  purest  and 
grandest  images.  But  all  these  fall  short  of  the  reality.  For  he 
adds,  The  glory  of  God  doth  lighten  it,  and  it  hath  no  need  of 
the  sun.  It  cannot  now  appear,  what  we  shall  be  when  we  arrive 
there.  For  it  hath  not  entered  into  the  heart  of  man  to  conceive 
the  things,  which  God  hath  prepared  for  them  that  love  him. 

Heaven  may  be  called  a  building  of  God,  to  signify,  that  it  is  a 
place  where  God  himself  dwells  in  a  peculiar  manner.  God's 
essential  presence  is  universal.  It  is  confined  to  no  place.  He 
is  a  God  at  hand  and  a  God  afar  off.  The  heavens,  even  the 
heaven  of  heavens  cannot  contain  him.  But  we  may  collect  from 
scripture  that  there  is  a  place  in  the  universe,  where  he  manifests 
his  glory  in  a  special  and  peculiar  manner — in  such  a  manner  as  it 
is  manifested  in  no  other  place.  There  the  angels  worship  him — 
there  the  spirits  of  just  men  will  be  admitted  to  behold  his  ma- 
jesty— there  the  blessed  Jesus  sits  enthroned  in  his  own  glory  and 
the  glory  of  the  Father.  Our  Saviour  says,  In  my  Father's  house 
are  many  mansions.  If  it  were  not  so,  1  would  have  told  you. 
I  go  to  prepare  a  place  for  you ;  and  if  I  go  and  prepare  a  place, 
I  will  come  again  and  receive  you  to  myself,  that  where  I  am, 
there  ye  may  be  also. 

St.  John,  in  his  vision,  heard  a  voice  out  of  heaven,  saying, 
"  The  tabernacle  of  God  is  with  men  and  he  will  dwell  with 
them,  and  they  shall  be  his  people,  and  he  shall  be  with  them, 
and  be  their  God.    And  God  shall  wipe  away  all  tears  from  their 


SERMON  TWENTY-FOURTH.  253 

eyes,  and  there  shall  be  no  more  death,  neither  sorrow,  nor  cry- 
ing, for  the  former  things  are  passed  away."  This  imports  the 
great  happiness  and  glory,  which  holy  souls  shall  enjoy  in  heaven. 
When  these  their  earthly  tabernacles  shall  be  dissolved,  they 
will  be  received  into  a  building  of  God — into  God's  own  house. 
When  they  are  absent  from  the  body,  they  will  be  at  home  with 
the  Lord.  What  greater  felicity  can  be  imagined,  than  to  dwell 
in  God's  immediate  presence.  In  the  expectation  of  this  happi- 
ness, the  Psalmist  says,  I  shall  behold  thy  face  in  righteousness ; 
I  shall  be  satisfied,  when  I  awake  with  thy  likeness.  Thou  wilt 
guide  me  by  thy  counsel,  and  afterward  receive  me  to  glory.  In 
thy  presence  is  fulness  of  joy  ;  at  thy  right  hand  are  pleasures 
forevermore. 

How  different  is  our  present  state  from  the  state  which  we 
have  in  prospect  ?  Here  we  sojourn  in  earthly  houses — in  move- 
able tents,  soon  to  be  dissolved.  Here  we  are  subject  to  sorrow 
and  pain — sickness  and  death.  There  we  expect  to  dwell  in  a 
building  of  God — in  his  glorious  presence,  and  to  enjoy  a  fulness 
of  all  that  we  can  desire,  without  interruption  and  without  fear  of 
change. 

Let  us  withdraw  our  affections  from  this  world  and  direct  them 
to  a  better  state.  Let  us  seek  the  things  which  are  above,  where 
Christ  sitteth  on  the  right  hand  of  God.  Let  us  secure  a  title  to 
the  inheritance  of  the  saints  in  light. 

Let  us  examine  the  ground  of  our  hopes.  Let  us  enquire 
whether  our  souls  are  prepared  for  the  enjoyments  of  the  future 
world — whether  we  have  any  anticipations  of  those  enjoyments 
now — whether  our  heaven  is  already  begun  in  communion  with 
God,  in  the  love  of  his  worship,  in  a  conformity  to  the  mind  that 
is  in  Christ,  and  in  benevolence  to  our  fellow-men  and  in  affec- 
tion to  our  christian  brethren. 

Let  us  often  consider,  to  whom  we  are  indebted  for  these  glo- 
rious prospects.  It  is  Jesus  the  Son  of  God,  who  has  opened 
heaven  for  our  reception  and  has  marked  the  course  in  which  we 
may  arrive  thither.  He  has  suffered  on  the  cross  the  effects  of 
God's  wrath  against  the  sins  of  men,  that  they  might  be  delivered 
from  the  wrath  to  come.    ,He  has  abolished  death  and  brought 


** 


254  SERMON  TWENTY-FOURTH. 

life  and  immortality  to  light.  He  has  gone  before  us  in  the  way 
which  leads  up  to  the  heavenly  world.  He  has  gone  thither  to 
prepare  a  place  for  his  humble  followers.  He  there  lives  to  make 
intercession  for  them.  When  they  are  dismissed  from  their  pres- 
ent abode,  they  will  ascend  to  him,  and  be  at  home  with  him. 
His  gracious  presence  will  contribute  much  to  the  felicity  of  the 
heavenly  state.  Paul  had  a  desire  to  depart,  that  so  he  might  be 
with  Christ.  This  he  knew  would  be  far  better  than  to  abide 
in  the  flesh. 

Communion  with  Christ  in  ordinances  is  a  pleasure  to  the 
christian  now.  In  heaven  there  will  be  a  communion  more  inti- 
mate and  more  delightful. 

The  present  world  is  rendered  more  pleasant  to  the  believer 
by  means  of  the  ordinances  of  Christ.  Were  he  deprived  of 
these,  he  would  lose  the  better  part  of  his  happiness  on  earth. 
When  the  Psalmist  referred  it  to  Cod  to  choose  an  inheritance 
for  him,  he  expressed  an  ardent  desire,  that  it  might  be  in  a  place 
where  God  was  known  and  his  worship  enjoyed.  This  will  be 
an  object  of  attention  with  every  good  man,  when  he  changes  the 
place  of  his  habitation. 

We  have  the  privilege  of  divine  worship  ;  and  some  of  us  are 
now  about  to  pay  our  devout  acknowledgments  to  our  gracious 
Redeemer  for  the  heavenly  hopes  which  he  has  set  before  us. 
Let  our  hearts  rise  to  him  in  grateful  affections  for  the  wonderful 
things  he  has  done  for  us,  and  tke^gjorious  prospects  he  has  open- 
ed to  us.  And  let  us  endeavor  by  means  of  his  ordinances,  and 
of  the  ordinance  now  before  us,  to  acquire  such  a  love  and  con- 
formity to  Christ,  that  we  may  be  able  to  say — We  know  that 
when  our  earthly  house  of  this  tabernacle  is  dissolved,  we  have 
a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens,  i 


SERMON  XXV. 


THE    PRESENT  CONDITION  AND  FUTURE    PROSPECTS    OF    THE   BE- 
LIEVER. 


II.  CORINTHIANS  v.  1. 

For  we  know,  fyc. 

We  have  considered  the  affecting  representation  which  the 
apostle  gives  us  of  our  present  mortal  condition.  And  his  animat- 
ing description  of  the  happiness  of  the  heavenly  state. 

We  shall  now,  in  the  third  place, 

III.  Attend  to  the  assurance  with  which  he  speaks  on  this  sub- 
ject. 

We  know,  that  if  our  earthly  house  be  dissolved,  we  have  a 
building  of  God. 

The  apostle  may  be  understood  as  expressing  an  assurance  of 
a  future  state  of  happiness  ;  and  a  confidence  of  his  own  title  to 
that  state. 

1.  We  may  understand  the  apostle  as  expressing  an  assurance, 
that  there  is  a  state  of  happiness  in  reserve  for  true  christians. 

The  evidences  of  such  a  state  he  suggests  in  our  context,  and 
in  the  parallel  place  in  Romans. 

He  supposes  it  to  be  a  common  sentiment,  founded  in  the  rea- 
son of  mankind,  that  there  is  a  God — that  God  exercises  a  gov- 


256  SERMON  TWENTY-FIFTH. 

ernment  over  men,  and  will  make  a  difference  between  the  right- 
eous and  the  wicked — between  them  who  serve  him,  and  them 
who  rebel  against  him. 

But  this  difference  is  not  made  in  the  present  state.  Here 
good  men  often  have  an  uncommon  share  in  the  calamities  of  life  j 
and  there  are  cases  in  which  they  suffer  on  account  of  their  right- 
eousness. 

This  was  the  case  of  the  apostles.  "  We  are  troubled  on  ev- 
ery side — we  are  persecuted — we  bear  about  in  our  body  the  dy- 
ing of  the  Lord  Jesus.  If  in  this  life  only  we  have  hope,  we  are 
of  all  men  the  most  miserable." 

Can  it  be  that  that  God  will  subject  to  peculiar  miseries,  and 
leave  without  reward,  his  most  faithful  servants — those  who  re- 
nounce all  worldly  interests  and  prospects  for  promoting  his  cause 
among  their  fellow-men  ? 

This  would  contradict  all  our  ideas  of  the  equity  of  a  moraJ 
government.  There  must  then  be  another  state  in  which  their 
services,  sufferings  and  self-denials  may  be  rewarded.  "  For  this 
cause,"  says  the  apostle,  "  we  faint  not.  Though  our  outward  man 
perish,  our  inward  man  is  renewed.  Our  light  affliction,  which 
is  but  for  a  moment  worketh  for  us  a  far  more  exceeding  and  eter- 
nal weight  of  glory." 

This  argument  the  apostle  applies  to  the  case  of  the  patriarchs. 
God  had  promised  to  be  their  God.  But  how  was  this  promise 
made  good  ?  Not  in  any  worldly  accommodations ;  for  they  con- 
fessed that  they  were  strangers  and  pilgrims  in  the  world.  In  re- 
spect of  earthly  blessings  they  fared  no  better  than  many  wicked 
men,  to  whom  no  such  promise  was  made.  The  apostle  thus  an- 
swers this  objection ;  "  God  is  not  ashamed  to  be  called  their 
God,  for  he  hath  prepared  for  them  a  city." 

Another  argument  for  a  future  state,  urged  by  the  apostle,  is 
the  desire  of  immortality  common  to  men,  and  operating  with 
peculiar  strength  in  sincere  christians.  "  We  know  that  we  have 
a  building  of  God ;  for  in  this  tabernacle  we  groan  earnestly,  de- 
siring to  be  cloathed  upon  with  our  house  which  is  from  heaven." 
How  is  this  desire  an  evidence  of  our  immortality  ?  The  apostle 
says,  "  He  who  hath  wrought  us  to  this  selfsame  thing,  is  God." 


SERMON  TWENTY-FIFTH.  257 

And  if  God  has  put  this  desire  into  us,  he  certainly  has  prepared 
an  object  to  satisfy  it. 

But  how  does  it  appear,  that  it  is  God  who  has  wrought  us  to 
this  desire  ?  Because  it  is  universal.  "  The  earnest  expectation 
of  the  creature,  the  human  race,  waiteth  for  the  manifestation  of 
the  sons  of  God.  We  know  that  the  whole  creation,  or  every 
human  creature,  groaneth  and  travaileth  in  pain  together  until  now. 
And  not  only  they,  but  ourselves  also,  who  have  the  first  fruits  of 
the  Spirit,  even  we  ourselves  groan  within  ourselves,  waiting  for 
the  adoption,  even  the  redemption  of  the  body." 

As  a  confirmation  of  the  doctrine  of  the  resurrection  and  a  fu- 
ture life,  the  apostle  refers  us  to  the  resurrection  of  Jesus  Christ. 
"  We  have  the  spirit  of  faith — we  believe,  and  therefore  speak, 
knowing,  that  he  who  raised  up  the  Lord  Jesus,  shall  raise  up  us 
also  by  Jesus,  and  shall  present  us  with  you.  If  we  believe  that 
Jesus  died  and  rose  again,  even  so  them  who  sleep  in  Jesus  will 
God  bring  with  him."  Christ  has  risen  and  become  the  first  fruits 
of  them  who  sleep.  Reason  makes  it  credible,  that  the  dead  shall 
rise  and  live.  Christ's  resurrection  makes  it  certain.  He  foretold 
his  own  death  and  resurrection.  He  has  promised  also  the  future 
existence  and  happiness  of  his  faithful  disciples.  What  he  pre- 
dicted has  been  verified  in  himself.  Hence  we  may  conclude, 
that  what  he  has  promised  will  be  accomplished  in  others. 

2.  The  apostle  may  be  understood  in  the  text  as  expressing  a 
strong  persuasion  of  his  own  interest  in  the  happiness  of  a  future 
life. 

Hence  we  may  observe,  that  a  knowledge  of  our  title  to  heav- 
enly happiness  is  attainable.  The  apostle,  not  only  in  our  text, 
but  in  various  other  places,  speaks  with  great  confidence,  of  the 
happiness  in  reserve  for  him  after  the  close  of  his  present  services 
for  Christ.  And  he  desires  that  every  christian  give  diligence  to 
the  full  assurance  of  hope  to  the  end. 

This  knowledge,  or  assurance,  however,  is  of  the  moral  kind. 

It  is  not  like  the  knowledge  which  comes  by  sense.     We  walk  by 

faith  ;    not  by  sight.     "  We  are  saved  by  hope.     But  hope  which 

is  seen,  is  not  hope  ;  for  that  which  a  man  seeth,  why  doth  he  yet 

hope  for .?" 


258  SERMON  TWENTY-FIFTH. 

If  Christian  assurance  were  like  the  evidence  of  sight,  hope 
would  be  superseded.  We  are  to  pray,  that  God  would  give  us 
a  good  hope  through  grace,  and  we  are  to  give  diligence,  that  we 
may  abound  in  hope. 

The  apostle  in  our  text  says,  We  know  that  we  have  a  building 
of  God  in  heaven.  He  adds,  we  are  confident,  or  fully  persuad- 
ed, that  when  we  are  absent  from  the  body,  we  shall  be  present 
with  the  Lord.  St.  John  says,  We  know  that  when  Christ  shall 
appear,  we  shall  be  like  him  and  shall  see  him  as  he  is ;  and  ev- 
ery one  that  hath  this  hope  purifieth  himself  as  he  is  pure.  The 
full  assurance,  of  which  the  apostle  speaks,  is  the  full  assurance 
of  hope,  or  a  hope  which  gives  the  mind  full  satisfaction. 

There  is  no  doubt,  but  that  God,  if  he  so  pleases,  can  give  to 
good  men  a  direct  and  immediate  discovery  of  their  title  to  heav- 
en, without  leaving  them  to  work  out  their  salvation  with  fear. 
But  we  have  no  reason  to  expect  this,  for  he  has  instructed  us  to 
seek  the  assurance  of  hope  by  diligence  in  the  duties  of  religion, 
and  to  make  our  calling  and  election  sure  by  adding  to  our  faith 
all  the  virtues  of  the  christian  character.  If  we  do  these  things,, 
we  shall  never  fall. 

Our  assurance  of  future  glory  depends  on  the  promises  which 
God  has  made  in  his  word.  We  hope  for  eternal  life,  which  God, 
who  cannot  lie,  has  promised.  The  conditions  of  these  promises, 
are  repentance  of  sin,  faith  in  God  through  Christ,  and  purity  of 
heart  in  conformity  to  the  image  of  God.  Without  holiness  no 
man  shall  see  the  Lord.  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God,  and  be  admitted  into  his  kingdom.  "  God  has 
given  us  exceeding  great  and  precious  promises,  that  by  them  we 
might  become  partakers  of  a  divine  nature,  having  escaped  the 
pollutions  that  are  in  the  world  through  lust."  "  Having  therefore 
these  promises,"  says  the  apostle,  "  let  us  cleanse  ourselves  from 
all  filth iness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear 
of  the  Lord."  Our  hope  of  an  interest  in  these  promises  must 
depend  on  our  experience  of  their  influence  in  purifying  our 
hearts.  x\nd  our  hope  may  be  stronger  in  proportion  to  this  in- 
fluence. The  more  we  abound  in  the  fruits  of  righteousness,  the 
more  we  may  abound  in  the  hope  of  eternal  life. 


SERMON  TWENTY-FIFTH.  259 

The  apostle  exhorts  christians  to  fear,  lest  a  promise  being 
left  them  of  entering  into  the  heavenly  rest,  they  should  finally 
come  short.  This  fear  must  not  arise  from  a  distrust  of  God,  hut 
from  a  distrust  of  themselves — not  from  a  doubt  whether  God's 
promises  are  sure  ;  but  from  a  doubt  whether  theiv  own  hearts  are 
right.  Therefore  they  are  directed  to  examine  themselves  wheth- 
er they  be  in  the  faith,  and  to  prove  their  own  works,  that  they 
may  have  rejoicing  in  themselves.     From  hence  it  follows, 

1.  That  a  full  and  satisfactory  hope  is  not  to  be  attained  sud- 
denly. New  converts  cannot  have  had  opportunity  to  prove  their 
sincerity.  There  must  be  time  to  bring  forth  fruits  meet  for  re- 
pentance, before  we  can  feel  any  thing  like  an  assurance,  that  our 
repentance  is  sincere.  They  who  lay  aside  all  fear — all  self-dis- 
trust, immediately  on  their  supposed  conversion,  discover  more  of 
the  presumption  of  the  hypocrite,  than  of  the  humility  of  the 
christian.  It  requires  much  labor,  seif-denial  and  vigilance,  a  good 
knowledge  of  religion  and  of  the  heart,  and  a  steady,  uniform 
practice  of  piety,  in  order  to  our  making  our  election  sure.  All 
this  cannot  be  the  work  and  experience  of  a  day.  They  who 
come  by  their  assurance  suddenly  and  easily — without  taking 
much  time,  or  employing  much  attention,  may  well  suspect,  that 
it  stands  on  sandy  ground,  not  on  a  firm  foundation.    It  follows, 

2.  That  such  an  assurance  as  banishes  all  fear  and  self-distrust, 
is  not  an  ordinary  attainment. 

We  pretend  not  to  say,  what  God  may  do  for  some  chosen  ves- 
sels on  special  and  extraordinary  occasions — for  some  eminent 
servants  in  season  of  persecution — for  some  christians  of  high 
experience  near  the  close  of  life.  But  we  speak  of  ordinary  chris- 
tian attainments. 

As  our  hopes  ought  to  bear  some  proportion  to  our  improve- 
ments in  holiness ;  and  as  holiness,  in  the  best  christians,  is  imper- 
fect in  the  present  state,  it  must  be  expected,  that  hope,  as  well  as 
other  graces,  will  be  imperfect.  Few  christians  can,  on  solid 
ground,  rise  above  what  the  apostle  calls  "  a  good  hope  through 
grace."  If  they  trust,  generally,  that  their  hearts  are  right  with 
God,  yet  there  are  times,  when  a  view  of  their  imperfections  in 
duty,  the  dulness  of  their  heavenly  affections,  and  the  remaining 
33 


260  SBRMON  TWENTY-FIFTH. 

inward  corruptions,  awaken  anxious  suspicions.  They  apply  to 
themselves  the  directions  given  to  christians  in  general.  Let  him 
who  thinketh  he  standeth,  take  heed  lest  he  fall.  If  ye  call  on 
the  Father,  who,  without  respect  of  persons,  judgeth  according 
to  every  man's  work,  pass  the  time  of  your  sojourning  here  in  fear. 
It  follows  further, 

3.  That  growth  in  holiness  is  one  of  the  safest  grounds  on 
which  this  hope  can  rest. 

The  more  eminent  is  our  holiness,  and  the  greater  proficiency 
we  make  in  the  religious  life,  the  clearer  will  be  our  evidence, 
that  our  hearts  are  sincere  in  the  sight  of  God.  If  our  heart  con- 
demn us  not,  then  we  may  have  confidence  of  our  acceptance 
with  him.  St.  John  says,  We  know  that  when  the  Lord  shall  ap- 
pear, we  shall  be  like  him,  for  we  shall  see  him  as  he  is.  And 
every  man  that  hath  this  hope  purifieth  himself  as  he  is  pure. 

We  may  also  infer, 

4.  That  whenever  a  person  finds,  that  his  assurance,  or  his 
hope  encourages  him  to  remit  his  diligence  in  religion,  he  has 
just  reason  to  call  in  question  the  sincerity  of  his  heart. 

God  has  wisely  ordered,  that  in  this  imperfect  state,  the  way 
to  maintain  christian  hope  should  be  the  habitual  exercise  of  a 
christian  temper.  If  we  have  gained  a  satisfactory  hope,  and  in  con- 
sequence have  become  careless  of  our  temper,  and  neglectful  of 
our  duty,  imagining,  that  as  our  state  is  safe,  our  concern  and  dili- 
gence may  be  laid  aside,  it  is  an  undoubted  truth,  that  we  have 
deceived  ourselves,  and  seemed  to  be  religious,  when  all  our  reli- 
gion is  vain.  The  religion  which  makes  men  vain,  proud,  fear- 
less of  sin,  and  regardless  of  duty,  is  a  false  religion.  It  is  worse 
than  none. 

It  follows  once  more,  that  the  assurance  of  hope,  as  it  is  an  im- 
portant, so  it  is  a  difficult  attainment.  We  are  therefore  to  make 
it  an  object  not  only  of  desire,  but  of  diligence.  We  are  not  to  rest 
satisfied  with  any  moderate  attainments  in  goodness,  but  we  must 
press  toward  the  mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus.  Let  as  many  as  have  come  nearest  to  perfection, 
be  thus  minded.  Paul  kept  under  his  body  to  bring  it  into  sub 
jection,  lest  by  any  means  ho  should  be  a  castaway. 


SERMON  TWENTY  FIFTH.  201 

In  order  to  gain  a  good  hope  of  glory,  we  must  proceed  in  the 
following  manner. 

1.  It  is  necessary  that  we  obtain  a  good  acquaintance  with  reli- 
gion— that  we  not  only  be  persuaded  of  the  truth  of  religion  in 
general,  but  also  that  we  understand  the  way  of  salvation  and  the 
terms  and  conditions  on  which  it  is  promised.  In  these  points 
we  may  gain  full  satisfaction  by  looking  into  that  gospel,  which 
God  has  put  into  our  hands.  Here  we  are  taught,  that  the  happi- 
ness of  eternal  life  is  procured  for  us  by  Jesus  Christ  the  Son  of 
God  who  has  suffered  for  our  sins,  that  he  might  redeem  us  from 
the  wrath  to  come,  and  bring  us  to  God's  presence — that  this  hap- 
piness censists  in  the  enjoyment  of  God,  whose  favor  is  life — that 
our  qualification  for  admission  into  his  glorious  presence  is  an  as- 
similation to  his  character  in  purity,  righteousness  and  benevo- 
lence— and  that  this  holy  temper  is  effected  in  us  by  Divine  ope- 
eration  on  our  hearts,  in  concurrence  with  our  faithful  attend- 
ance on  the  means  of  knowledge  and  holiness,  which  God  has  ap- 
pointed. 

2.  In  order  to  a  good  hope  of  glory,  we  must  renounce  all 
known  sin  both  in  heart  and  life.  Repentance  is  not  only  a  con- 
viction of,  and  sorrow  for  sin,  but  an  actual  forsaking  of  it  with 
full  purpose  of  heart  to  walk  in  the  way  of  God's  commands. 
This  repentance  is  not  an  act  once  for  all,  but  an  habitual  temper, 
to  be  can :  3d  into  the  religious  life,  and  to  be  renewed  in  its  exer- 
cises as  often  as  we  are  conscious  that  we  have  transgressed.  We 
must  often  think  on  our  ways.  And  when  we  find  that  we  have 
erred,  we  must  without  delay,  turn  our  feet  into  God's  testimonies. 

Repentance  must  be  followed  with  the  real  love  and  steady 
practice  of  righteousness,  without  the  allowed  neglect  of  known 
duty,  or  habitual  toleration  of  known  corruption  in  heart,  or  iniqui- 
ty in  life.  If  we  would  know  whether  our  obedience  be  sincere 
and  acceptable,  we  must  enquire,  whether  it  be  regular  and  con- 
stant— whether  it  be  impartial  and  unreserved — whether  it  pro- 
ceed from  the  love  of  God  as  its  principle — whether  it  be  direct- 
ed to  the  glory  of  God  as  its  end — whether  it  aim  at  the  favor  of 
God  as  its  object.  But  as  there  will  be  many  imperfections  dis- 
cernible by  us,  both  in  our  temper  and  life ;  therefore, 


262  SERMON  TWENTY-FIFTH. 

3.  Religious  improvements  are  necessary  to  a  good  hope.  Hence 
we  are  directed  to  grow  in  grace — to  cleanse  ourselves  from  all 
filtbiness  of  the  flesh  and  spirit — to  go  on  to  perfection.  Though 
we  should  find  much  deficiency  in  our  religious  character,  yet  if 
by -comparing  the  present  with  the  past  time,  we  really  find  that 
we  are  on  the  gaining  hand — that  we  make  some  advances — that 
we  rise  more  above  known  imperfections — that  we  keep  our  pas- 
sions in  better  subjection — that  our  pious  affections  are  more  ar- 
dent— our  faith  more  strong — our  benevolence  more  active — our 
government  of  ourselves  more  steady  and  uniform,  we  have  then 
good  evidence  of  the  existence  of  real  religion  in  our  hearts. 

We  have  only  to  add, 

IV.  That  this  assurance  of  hope  is  the  best  support  under  the 
troubles  of  this  mortal  state.  The  apostle  says,  "  For  this  cause 
we  faint  not ;  for  we  know,  that  if  our  earthly  house  of  this  tab- 
ernacle be  dissolved,  we  have  a  building  of  Cod,  a  house  eternal 
in  the  heavens." 

The  apostle  here  supposes  the  worst  which  can  befall  us  in  the 
world,  that  our  affliction  should  issue  in  a  dissolution  of  our  frame; 
and  yet  he  says,  We  faint  not,  because  we  hope  for  a  building  of 
God.  If  this  hope  will  support  us  under  the  last  distress  of  na- 
ture, much  rather  will  it  sustain  us  under  the  common  burdens  of 
life  In  this  view  of  his  case,  the  christian  sees,  that  all  the  afflic- 
tions which  can  attend  him  in  his  weak  tabernacle  and  during  his 
short  pilgrimage,  will  be  but  light  and  transient ;  but  that  the  hap- 
piness to  be  enjoyed  in  the  world  above  will  be  full  and  lasting. 
He  therefore  reckons  that  all  the  sufferings  of  the  present  time 
are  not  worthy  to  be  compared  with  the  glory  which  shall  be  re- 
vealed, knowing  that  his  present  light  affliction,  which  is  but  for  a 
moment,  worketh  for  him  a  far  more  exceeding  and  eternal  weight 
of  glory. 

The  shortness  of  his  abode  here,  and  the  nearness  of  his  de- 
parture hence,  give  his  hope  great  advantage  in  viewing  the  glory 
which  awaits  him.  Hope  reaches  forward  after  its  object  with 
longing  desire.  The  nearer  the  object  is  to  actual  possession,  the 
more  it  rejoices  in  the  opening  and  brightening  prospect.    It  looks 


SERMON  TWENTY-FIFTH.  263 

beyond  present  pains  to  that  world  of  eternal  felicity,  which  is 
soon  to  be  enjoyed. 

The  christian  thinks  it  a  small  matter  how  he  fares  here,  as 
long  as  his  future  interest  is  secure,  and  as  long  as  he  is  under 
the  protection  of  God's  promise,  that  all  things  shall  work  for  his 
good — and  that  whether  life  or  death — things  present  or  things  to 
come,  all  are  his. 

His  heart  is  in  heaven,  because  his  God,  his  Saviour,  his  home, 
all  his  interest  is  there.  Fully  persuaded  that  the  great  object  of 
his  desire,  his  eternal  salvation,  is  safely  kept  in  reserve  for  him, 
he  is  willing,  in  this  wilderness  through  which  he  is  travelling  to 
his  eternal  home,  to  submit  to  any  inconveniences,  which  may 
put  him  in  mind  of  home,  keep  him  in  the  way  thither,  quicken 
his  pace  to  it,  and  render  it  more  delightful  when  he  arrives. 

Do  we  wish  to  escape  the  afflictions  of  the  present  state  ?  This 
we  cannot  do,  for  we  are  mortal — our  friends  are  mortal — the 
world  in  which  we  live  is  mutable  and  uncertain.  But  we  may 
do  that  which  is  better — we  may  obtain  that  good  hope,  which 
will  prepare  us  for,  and  sustain  us  under  the  afflictions  of  the 
world,  and  will  anticipate  the  happy  issue  of  all  our  afflictions  in 
the  glories  of  the  heavenly  state.  Blessed  are  they  who  can  say 
with  the  apostle,  I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith  ;  henceforth  there  is  laid  up  for  me 
a  crown  of  righteousness  which  the  Lord  will  give  me  in  that  day. 


SERMON  XXVI. 


THE    SECURITY  OF  GOd's   PEOPLE. 


PSALM  xcr.  1. 

He  that  dwelleih  in  the  secret  place  of  the  most  High,  shall  abide 
under  the  shadow  of  the  Almighty. 

We  live  in  a  dangerous  world — our  substance  is  exposed  to 
fire  and  storm — our  limbs  to  casualties  and  wounds — our  bodies 
to  sickness  and  death,  and  our  souls  to  temptations  and  snares. 
Many  of  the  dangers  which  attend  us  are  too  secret  to  be  fore- 
seen, too  sudden  to  be  avoided,  and  too  violent  to  be  resisted.  It 
is  but  little  that  we  can  do  to  secure  ourselves  and  less  that  oth- 
ers can  do  to  secure  us.  Go  where  we  will,  still  dangers  surround 
us — -dwell  where  we  can,  evils  await  us.  What  then  shall  we  do  ? 
Must  we  live  in  perpetual  anxiety  and  fear  ?  No :  our  text  points 
out  a  method  of  personal  safety  and  mental  serenity.  Let  us  re- 
pair to  God,  and  we  shall  be  secure  under  his  protection.  He 
that  dwelleth  in  the  secret  place  of  the  most  High,  shall  abide 
under  the  shadow  of  the  Almighty. 

We  will  consider,  what  is  intended  by  dwelling  in  God's  secret 
place — and  the  safety  arising  from  thence,  expressed  by  adding, 
under  the  shadow  of  the  Almighty. 


SEliMON  TWENTY-SIXTH;  265 

I.  We  will  first  consider,  what  is  intended  by  dwelling  in  the 
secret  place  of  the  most  High. 

The  words  teach  us,  that  God  has  provided  a  place  of  safety 
to  which  we  may  resort — that  it  is  a  secret  place,  which  many  dis- 
regard, or  overlook — that  it  is  the  place  of  the  most  High,  and  to 
find  it  we  must  direct  our  eyes  above  this  world — and  that  we 
must  dwell  there — not  merely  cast  an  eye,  or  make  a  visit  to  it, 
but  take  up  our  abode.  The  expression  imports  nearness  to  God, 
and  constant  communion  with  him. 

1.  They  who  dwell  in  God's  secret  place,  have,  in  their  hearts, 
entered  into  his  covenant. 

The  covenant  of  God  is  the  secret  place  to  which  we  must  re- 
pair. The  prophet  says,  "The  secret  of  the  Lord  is  with  them 
that  fear  him,  and  he  will  shew  them  his  covenant."  In  the  cov- 
enant of  grace,  God  offers  himself  to  us  to  be  our  God.  This  is 
die  great  and  comprehensive  promise  which  it  contains,  "  I  will 
be  your  God,  and  ye  shall  be  my  sons  and  daughters."  This 
comprises  every  blessing  that  we  need,  or  can  reasonably  desire. 
Such  as  the  pardon  of  all  our  sins — free  access  to  him  in  prayer — 
the  supporting  and  comforting  grace  of  his  Holy  Spirit — the  guid- 
ance and  protection  of  his  providence,  and  a  title  to  eternal  life. 
They  who  are  within  the  covenant  of  God,  are  interested  in  all 
these  privileges. 

The  condition  of  our  interest  in  the  covenant,  is  the  dedica- 
tion of  ourselves  to  him,  or  a  submission  to  him  as  our  God.  And 
this  is  a  secret  transaction.  There  are,  indeed,  in  covenanting 
with  God,  some  visible  and  external  acts.  But  the  main  sub- 
stance of  it  is  internal.  It  is  a  secret  intercourse  between  God 
and  the  soul. 

Repentance  of  sin  is  one  thing  implied  in  choosing  God  for  our 
God.  If  we  yield  ourselves  to  him,  we  renounce  every  thing 
which  is  contrary  to  his  will.  If  we  submit  to  his  government 
we  disclaim  all  other  lords.  He  is  a  holy  God,  and  if  we  choose 
him  for  our  God,  we  choose  him  in  this  character ;  and  conse- 
quently we  forsake  all  the  ways  of  sin ;  for  these  are  contrary  to 
his  will. 


2(3(3  SERMON  TWENTY-SIXTH. 

In  repentance  there  are  some  things  external.  Confession  of 
sin,  reformation  of  life,  and  attendance  on  religious  instructions, 
are  in  some  measure  visible  acts;  but  the  main  and  leading  ex- 
ercises of  repentance,  are  inward  and  secret — they  belong  to  the 
hidden  man  of  the  heart — such  as  meditation  on  God's  holy  law — 
convictions  of  guilt — humiliation  for  sin — godly  sorrowing  under 
a  sense  of  its  evil  nature  and  tendency — resolutions  against  it — 
earnest  desires  of,  and  supplications  for  the  sanctifying  grace  of 
God — conflicts  with  carnal  Justs  and  criminal  passions — watchful- 
ness against  the  corruptions  of  the  heart  and  the  temptations  of 
the  world.  These  are  exercises  which  belong  to  repentance. 
Of  these  the  penitent  soul  is  conscious  in  itself — but  they  are  in- 
visible and  unknown  to  others. 

Faith  is  implied  in  our  entering  into  covenant  with  God.  The 
covenant  of  grace  is  in  the  hands  of  a  mediator.  Jesus  Christ  is 
this  mediator.  He  has  by  his  atonement  and  intercession  pro- 
cured for  us  all  the  blessings  which  it  contains.  It  is  in  him,  that 
God  reconciles  the  world  to  himself,  not  imputing  their  trespasses. 
It  is  through  him,  that  he  condescends  to  become  the  God  and 
Father  of  unworthy  creatures.  It  is  by  faith  in  Christ,  that  we 
draw  near  to  God  and  become  his  children  and  the  subjects  of 
his  grace  and  mercy.  The  works  of  faith  are  visible — but  faith 
itself  is  a  secret  and  humble  grace — it  is  an  inward  exercise  of 
the  soul  which  the  world  cannot  see.  That  humiliation  and  self- 
abasement — that  view  and  apprehension  of  the  worthiness  of 
Christ  and  of  the  mercy  of  God  in  him — that  consent  of  soul  to 
receive  him  in  all  his  characters — that  reliance  on  his  righteous- 
ness and  strength — and  that  desire  of  conformity  to  his  charac- 
ter, which  are  all  included  in  saving  faith,  are  secret  and  unseen. 
So  also  is  self-dedication  a  secret  thing.  They  who  are  in 
covenant  with  God,  have  devoted  themselves  to  him  to,  serve  and 
honor  him  with  all  their  powers,  and  through  all  their  exis- 
tence. They  give  themselves  to  him  to  be  his  forever.  They 
serve  and  honor  him  in  an  open  and  visible  manner.  But  the 
dedication  of  themselves  to  him  is  an  inward  exercise.  The  view 
of  God's  perfections — the  love  of  his  character — the  approbation 
of  his  commands — the  choice  of  his  service — the  reliance  on  his 


SERMON  TWENTY-SIXTH.  267 

promises — the  submission  to  his  government,  which  are  included 
in  this  dedication,  are  tempers  and  exercises,  which  none  imme? 
diately  know  but  they  who  feel  them. 

In  these  respects,  they  who  take  hold  of,  and  embrace  the 
covenant  of  God,  come  into  the  secret  of  the  most  High. 

2.  The  promise  in  the  text  is  to  them  who  dwell  in  God's  se- 
cret place. 

To  be  in  a  state  of  security,  we  must  not  only  consent  to,  but 
also  abide  in  God's  covenant.  That  temper  with  which  wc  enter 
into  this  covenant,  must  be  an  abiding  temper.  Repentance, 
faith  and  self-dedication  are  not  the  whole  extent  and  compass  of 
religion ;  they  are  rather  the  beginning  of  religion.  If  we  really 
repent  of  sin,  we  renounce  it  forever.  If  we  sincerely  believe  in 
the  Saviour,  we  commit  our  whole  souls  and  all  that  we  have  to 
his  keeping.  If  we  truly  dedicate  ourselves  to  God,  we  give 
ourselves  to  him  to  be  his  in  life  and  through  eternity — we  no 
more  reckon  ourselves  to  be  our  own,  but  to  be  wholly  his. 

Conversion  to  God  is  not  merely  an  occasional  and  temporary 
transaction — but  it  is  entering  upon  a  new  manner  of  life  to  be 
continued  through  our  existence.  That  temper  which  begins  in 
conversion  is  an  abiding  temper,  and  the  main  exercises  of  it  are 
secret ;  as  secret,  in  future,  as  they  were  at  first. 

The  penitent  walks  humbly  with  God.  He  watches  against  sin 
and  temptations — he  laments  his  remaining  corruptions — he  seeks 
pardon  for  daily  offences,  and  he  trusts  in  the  aids  of  divine  grace 
in  his  conflicts  with  spiritual  enemies.  He  goes  on  through  life 
in  a  penitent  and  humble  manner. 

The  believer  lives  by  faith.  The  same  faith  by  which  he  em- 
braces the  Saviour,  still  operates  in  his  soul,  and  strengthens  and 
animates  him  in  the  religious  life.  It  brings  to  his  view  the  great 
motives  of  religion  and  gives  them  an  influence  on  his  heart.  It 
is  the  continual  spring  of  his  comfort,  resolution  and  hope. 

The  convert  serves  God  in  newness  of  spirit  as  well  as  of  life. 
He  maintains  the  exercise  of  love  to  God.  He  meditates  on  the 
Divine  perfections  and  commands— examines  himself  to  discover 
his  remaining  sins,  watches  his  steps  to  see  his  deviations  from  the 
path  of  duty — thinks  on  his  ways,  and  when  he  finds  he  has  gone 
34 


Oftg  SERMON  TWENTY-SlXTIf. 

astray,  he  makes  haste  to  turn  his  feet  into  God's  testimonies. 
He  often  renews  his  self-dedication,  and  his  holy  resolutions,  and 
gives  diligence  to  make  improvements  in  the  virtues  and  works 
of  religion. 

In  these  secret  exercises  the  power  of  godliness  principally 
consists. 

And,  then, 

3.  To  assist  these  exercises  he  attends  with  diligence  and  con- 
stancy on  the  secret  duties  of  religion. 

From  the  ordinances  of  the  sanctuary  he  derives  great  benefit 
and  delight.  By  attendance  on  these,  his  religious  knowledge  is 
improved — his  pious  affections  are  enlivened  and  his  benevolence 
is  extended  and  enlarged.  But  these  alone  are  not  sufficient. 
There  are  many  things  of  immediate  and  personal  concern  which 
require  a  more  secret  intercourse  with  God.  In  his  closet  he  can 
open  to  God  his  own  complaints — he  can  confess  and  lament  his 
own  sins — his  own  deadness  and  stupidity — his  weakness  of  faith 
— his  vain  thoughts — his  unruly  passions — his  in-dwelling  corrup- 
tions— his  coldness  and  indifference  in  God's  service,  and  the  par- 
ticular sins  and  temptations  which  most  easily  beset  him — and 
he  can  seek  that  grace  which  is  more  peculiarly  adapted  to  his 
own  case.  He  therefore  is  careful  to  keep  up  a  stated  commu- 
nion with  God  in  the  devotions  of  the  closet.  If  he  feels  not  that 
freedom  in  them  which  he  has  sometimes  felt,  yet  he  will  not 
neglect  them.  For  he  derives  advantage  from  them,  even  in 
cases,  where  the  life  and  spirit  of  devotion  rise  not  to  that  height, 
that  he  could  wish.  Nor  does  he  confine  this  sacred  intercourse 
to  the  stated  hours  of  retirement.  His  heart  is  often  with  God 
in  the  seasons  of  secular  business.  He  aims  to  walk  daily  with 
God,  and  to  be  in  the  spirit  of  religion  all  the  day  long.  Thus 
lie  dwells  in  the  secret  place  of  the  most  High. 
The  subject  teaches  us, 

II.  The  happiness  of  those  who  thus  dwell  in   God's  secret 
place.     "  They  abide  under  the  shadow  of  the  Almighty." 

The  expression  imports  two  privileges,  protection  and  comfort. 

1.  It  imports  protection  and  safety.     For  so  it  follows,   "  1  will 

say  of  the  Lord,  He  is  my  refuge  and  my  fortress ;    my  God,  in 


SERMON  TWENTY-SIXTH.  260 

him  will  I  trust.  He  will  deliver  me  from  the  snare  of  the  fowler 
and  from  the  noisome  pestilence.  He  shall  cover  thee  with  his 
feathers,  and  under  his  wings  shalt  thou  trust.  His  truth  shall  be 
thy  shield  and  thy  buckler." 

They  who  dwell  in  the  secret  place  of  the  most  High  will  be 
defended  from  great  and  dangerous  temptations. 

Greater  is  he  who  is  with  them  than  all  their  enemies  who  are  in 
the  world.  They  are  under  the  security  of  God's  promise,  that  the 
wicked  one  shall  not  touch  them,  or  if  he  should  assaii  them,  they 
shall  be  able  to  tread  him  under  their  feet ;  and  when  they  resist 
him,  he  shall  flee  from  them — that  no  temptation  shall  take  them 
which  is  too  mighty  for  them,  but  with  every  temptation,  there 
shall  be  a  way  of  escape,  that  they  may  be  able  to  bear  it. 

They  shall  be  secured  from  final  apostacy.  If  they  fall,  God 
will  raise  them  up,  and  keep  them  by  his  power,  through  faith, 
unto  salvation — and  none  shall  be  able  to  pluck  them  out  of  his 
hands. 

They  shall  be  preserved  from  the  dangers  of  the  world.  The 
common  afflictions  of  life  are  incident  to  them  as  well  as  to  oth- 
ers ;  but  then  they  have  the  promise  of  God,  that  all  things  shall 
work  for  their  good — that  nothing  shall  separate  them  from  the 
love  of  God,  which  is  in  Christ  Jesus,  but  that  in  all  their  tribu- 
lations they  shall  be  more  than  conquerors  through  him  that  lov- 
ed them. 

Death  is  indeed  appointed  for  them  as  well  as  for  others.  To 
exempt  them  from  death  was  no  part  of  the  design  of  Christ's 
redemption,  and  no  part  of  the  privilege  promised  to  them.  But 
from  the  evil  of  death  they  shall  be  delivered.  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law ;  but  to  believers,  God 
has  given  the  victory  through  Jesus  Christ.  Death  is  to  them  a 
blessing ;  for  it  is  their  deliverance  from  this  world  of  sin,  temp- 
tation and  sorrow,  and  their  passage  to  a  better  world,  where  they 
shall  be  present  with  their  Lord  and  enjoy  the  riches  of  the  inher- 
itance prepared  for  them  there.  They  have  nothing  to  fear  from 
those  dangers  which  alarm  the  guilty — for  these  will  be  prevent- 
ed, as  long  as  it  is  best  for  them  that  life  should  be  continued— 


27(5  SEKMON  TWENTY-SIXTH. 

and  if  these  should  prove  the  means  of  death,  death  will  be  their 
gain. 

2.  To  dwell  under  the  shadow  of  the  most  High  is  not  only 
a  safe,  but  a  comfortable  situation.  A  shadow  is  a  place  of  retreat 
from  the  sun,  and  of  refreshment  in  weariness,  and  therefore  is 
figuratively  used  in  scripture  to  express  a  state  of  consolation  in 
trouble.  Hence  it  is  foretold  of  the  Messiah,  that  he  should  be 
as  an  hiding  place  from  the  wind,  and  a  covert  from  the  tempest ; 
as  rivers  of  water  in  a  dry  place,  and  the  shadow  of  a  great  rock 
in  a  weary  land. 

There  is  great  consolation  in  that  nearness  to  God,  which  they 
enjoy  who  dwell  in  his  secret  place.  They  may  freely  open  to 
him  their  wants  and  make  known  their  requests.  Whatever  their 
troubles  may  be,  whether  inward  or  outward — whether  from  the 
corruptions  of  their  hearts,  or*  the  temptations  of  the  world — 
whether  from  doubts  of  their  own  good  state,  or  fears  of  sur- 
rounding enemies,  they  may  immediately  repair  to  God,  and  tell 
him  their  distresses.  They  may  pour  out  their  souls  into  his  ear, 
and  be  assured  that  he  will  hear  them.  They  may  express  in 
his  presence  all  their  feelings,  such  as  they  would  not  communi- 
cate to  the  nearest  earthly  friend.  Thus  they  may  cast  their  cares 
and  burdens  upon  him. 

We  find  it,  in  many  cases,  a  great  relief  to  communicate  our 
i roubles  to  earthly  friends — much  greater  consolation  must  it  be 
to  spread  them  before  that  heavenly  friend,  who  will  judge  for 
us  with  perfect  wisdom,  and  can  do  for  us  more  than  we  ask  or 
think. 

They  who  dwell  near  to  God,  receive  from  him  grace  to  help 
in  time  of  need,  and  such  measures  of  grace  as  their  case  requires, 
either  for  support  in  affliction — succour  in  temptations — assistance 
in  duty — defence  in  danger,  and  direction  in  darkness. 

They  have  many  promises  to  rely  upon.  The  scripture  abounds 
in  promises  of  the  most  important  blessings ;  and  all  these  prom- 
ises belong  to  good  men.  Whatever  their  condition  may  be,  they 
may  look  into  the  word  of  God,  and  there  find  some  promise  ex- 
actly suited  to.it.  Hence  David  says,  Unless  thy  law  had  been 
my  delight,  I  should  have  perished  in  mine  affliction.     1  will  de- 


SERMON  TWENTY-SIXTH.  271 

light  myself  in  thy  commandments,  which  I  have  loved.  Remem- 
ber thy  word  unto  thy  servant  on  which  thou  hast  caused  me  to 
hope.  This  is  my  comfort  in  my  affliction,  for  thy  word  hath 
quickened  me. 

They  have  comfort  in  their  past  experience  of  God's  grace. 
They  review  with  pleasure  and  gratitude  the  power  of  God's 
grace  in  awakening  them  from  their  stupidity — in  renewing  them 
to  repentance — in  defending  them  from  temptations — in  support- 
ing them  under  afflictions — in  answering  their  prayers,  and  in 
giving  them  the  tokens  of  his  favour  and  love.  This  experience 
of  God's  mercy  encourages  their  hearts  to  trust  in  him  in  all  their 
fears  and  perplexities.  W  at  any  time,  they  are  tempted  to  say, 
"  God's  mercy  is  gone,  and  he  has  forgotten  to  be  gracious," 
they  look  back,  and  remember  the  years  of  the  right  hand  of  the 
most  High  and  call  to  mind  his  wonders  of  old. 

They  have  comfort  in  hope.  They  now  dwell  in  the  secret 
place  of  the  most  High.  But  they  hope  soon  to  dwell  in  the 
open  place  of  his  glory — in  heaven  itself,  where  there  is  fulness 
of  joy  and  pleasure  forevermore — where  they  shall  see  God  as 
he  is — serve  him  without  sin,  and  enjoy  him  without  interruption. 

We   have  described   the  character,  and  illustrated  the  securitv 

*  ml 

ef  those  who  dwell  in  a  state  of  nearness  to  God.  And  who  of 
us  does  not  wish  to  dwell  in  such  a  state  ? 

We  see  that  the  world  is  full  of  dangers.  These  dangers  are 
at  some  times  more  apparent  than  at  others.  But  they  are  more 
or  less  apparent  at  all  times. 

This  is  a  time,  when  dangers  threaten  us  on  every  side.  A 
pestilence*  is  commissioned  to  spread  death  and  mourning  among 
us — especially  among  our  children.  So  great  a  mortality  has 
never  been  known  in  this  place.  Within  the  compass  of  about 
eighty  families  there  have  been  fifteen  deaths  in  about  the  same 
number  of  days — and  the  distemper  still  prevails — new  cases  al- 
most daily  appear — and  several  subjects  are  considered  as  in  ex- 
treme danger.  The  power  of  medicine  fails  among  the  children  in 
most  cases,  where  the  attack  is  violent.  We  know  no  effectual 
means  of  defence — no  place  of  security  against  this  awful  malady. 

*  The  dysentery,  in  the  autumn  of  1800. 


272  SERMON   TWENTY-SIXTH. 

If  we  hear  of  a  physician  who  professes  skill  to  remove  it,  we 
seek  his  aid.  If  we  knew  a  place  where  we  need  not  be  afraid 
for  the  pestilence  that  walks  in  darkness,  nor  for  the  destruc- 
tion which  wasteth  at  noon  day,  thither  we  would  repair,  and 
thither  we  would  carry  our  children.  There  is  no  such  place  on 
earth.  But  there  is  the  secret  place  of  the  most  High,  in  which 
we  may  dwell  secure  under  the  shadow  of  the  Almighty.  There 
no  evil  will  reach  us.  Jf  sickness  there  invade  us,  yet  it  will  not 
hurt  us — it  will  not  separate  us  from  God — if  it  should  put  an 
end  to  our  mortal  life,  it  will  bring  us  to  life  eternal. 

The  warning  of  providence  seems  to  be  peculiarly  directed  to 
you  who  are  young.  If  you  wish  to  know  where  you  shall  find 
safety  in  this  time  of  sickness  and  mortality,  our  text  instructs 
you ;  go  and  dwell  in  the  secret  place  of  the  most  High ;  enter 
into  God's  covenant.  This  is  the  secret  place  where  you  may 
dwell  securely. 

The  covenant  of  grace  is  framed  for  such  as  you — for  helpless, 
unworthy,  guilty  creatures.  It  offers  you  pardon  and  life.  You 
have  been  taught,  what  it  is  to  enter  into  this  covenant  so  as  to 
obtain  the  security  which  it  promises.  You  must  renounce  sin 
with  sorrow  of  heart  for  it,  and  with  a  hatred  of  it,  and  resolution 
against  it — you  must  commit  yourselves  to  Jesus  Christ  by  faith 
in  his  righteousness  for  justification,  and  devote  yourselves  to 
serve  him  in  newness  of  life.  By  this  faith,  repentance  and  self- 
dedication  you  enter  into  God's  covenant,  and  you  abide  in  it  by 
continued  watchfulness  against  sin — by  the  renewal  of  your  re- 
pentance for  all  known  transgression,  and  by  a  steady  obedience 
to  God's  commands.  If  you  thus  dwell  in  God's  secret  place, 
you  will  be  safe  under  the  shadow  of  the  Almighty.  He  will  de- 
fend you  from  temptations — he  will  keep  you  from  sickness,  or 
overrule  it  for  your  good — he  will  preserve  you  from  death,  or 
make  it  gain  to  you.  Having  thus  entered  into  God's  secret  place, 
come  forward  and  make  an  open  declaration  of  your  relation  to 
God  and  of  your  faith  in  his  promises.  Take  him  to  be  your 
God  by  a  sincere  dedication  of  yourselves,  and  avouch  him  to  be 
your  God  by  a  public  profession  of  this  dedication.  Consider, 
that  as  long  as  you  live  out  of  this  secret  place,  you  can  have  no 


SERMON  TWENTY-SIXTH.  273 

.security.  You  are  continually  exposed  to  death  with  all  its  con- 
sequences to  guilty  souls.  When  you  come  into  this  place  you 
are  safe.  Sickness  and  death  cannot  hurt  you  there.  They  who 
are  far  from  God,  perish.  It  will  be  good  for  you  to  draw  near  to 
him — to  come  and  dwell  with  him.  Delay  no  longer — make 
haste  to  get  into  this  place  of  safety.  It  is  now  open  for  you  to 
enter  in — you  are  invited — arise,  flee  for  refuge — God  himself 
calls  you.  There  is  room  for  you,  and  it  is  his  will  that  his  house 
should  be  filled.  He  loves  to  see  it  filled  with  the  young.  Come, 
you  know  the  way.  There  is  nothing  to  hinder  your  obtaining 
security,  but  your  own  corrupt  hearts.  Indulge  this  corruption  no 
longer.  Give  yourselves  up  now  to  God — take  him  for  your 
God — improve  his  grace — trust  in  his  mercy — submit  to  his  gov- 
ernment— cast  yourselves  on  his  care — forsake  the  foolish  and 
live,  and  go  in  the  way  of  understanding.  Then  shall  no  evil 
befall,  nor  any  plague.  Godwill  keep  you  under  his  protection, 
guide  you  by  his  counsel  and  afterward  receive  you  to  glory, 


SERMON  XXVII. 


THE  DIFFERENCE  BETWEEN  TRUE  AND  FALSE  RELIGION. 


JEREMIAH  xxm.  28. 
What  is  the  chaff  to  the  Wheat  9 

The  difference  we  all  know.  Wheat  is  solid  grain,  nourishing 
to  the  body  and  agreeable  to  the  taste.  Chaff  is  the  reverse.  It 
is  light,  insipid  and  void  of  nutritive  qualities.  The  metaphors 
are  aptly  chosen  to  illustrate  the  difference  between  true  and  false 
religion. 

The  prophets  of  God,  faithful  in  their  office,  reproved  the  peo- 
ple for  their  sins  ;  warned  them  of  their  dangers  ;  exhorted  them 
to  repentance  ;  assured  them  of  God's  favor  on  this  condition, 
and  confirmed  their  declarations  by  the  precepts,  promises  and 
threatenings  of  the  law  delivered  to  Moses,  and  by  the  works  per- 
formed by  themselves.  Thus  they  endeavored  to  reform  the 
manners,  and  prevent  the  ruin  of  the  nation. 

The  false  prophets,  of  whom  there  were  many,  counteracted 
the  ministry  of  the  true  prophets.  They  prophesied  by  Baal  and- 
caused  the  people  to  err ;  they  walked  in  lies  and  strengthened  the 
hands  of  evil  doers,  that  none  should  return  from  his  wickedness. 
To  every  one  who  walked -in  the  imagination  of  his  heart,  they 
*aid,  "  Ye  shall  have  peace ;  no  evil  shall  come  to  you."     They 


SERMON  TWENTY-SEVENTH.  275 

deceived  the  people  by  fictitious  visions  and  dreams,  and  by  forg- 
ing lies  out  of  their  own  hearts.  And  many  were  so  simple  and 
credulous  as  to  believe  them.  Men  of  corrupt  minds  easily  be- 
lieve what  they  wish  to  be  true,  that  there  is  no  danger  in  a  course 
of  sin. 

God  says,  "  I  have  not  sent  these  prophets,  yet  they  ran ;  I 
have  not  spoken  to  them,  yet  they  prophesied.  I  have  heard 
what  the  prophets  said,  who  prophesy  lies  in  my  name,  saying, 
"  I  have  dreamed  ;  I  have  dreamed."  They  prophesy  the  deceit 
of  their  own  heart.  They  think  to  cause  my  people  to  forget  my 
name  by  their  dreams,  which  they  tell  every  man  to  his  neighbor. 
The  prophet  that  hath  a  dream,"  which  is  accompanied  with  ev- 
idence of  Divine  communication,  "  let  him  tell  a  dream ;  he  that 
hath  my  word,  let  him  speak  my  word  faithfully."  A  dream  is 
nothing,  unless  it  be  a  suggestion  consonant  to  the  Divine  word. 
"  What  is  the  chaff  to  the  wheat  9  saith  the  Lord." 

This  similitude  illustrates  the  difference  between  true  and  false 
doctrines — between  sincerity  and  hypocrisy  in  religion — between  a 
sound  and  an  empty  hope — between  a  godly  and  ungodly  life  in 
the  final  result. 

I.  False  opinions  in  religion  are  to  true,  as  chaff  is  to  the  wheat. 

The  doctrines  taught  in  Divine  revelation  are  adapted  to  the 
moral  condition  of  fallen  men,  as  wheat  is  adapted  to  the  wants  of 
the  human  body. 

What  the  scripture  teaches  us  concerning  the  state  of  human 
nature,  is  agreeable  to  universal  experience  and  observation,  "that 
we  are  all  gone  out  of  the  way — that  there  is  none  who  doeth 
good  and  sinneth  not ;  no,  not  one."  With  every  thinking  man 
this  is  a  natural  enquiry ;  "  How  shall  we  obtain  the  favor  of  an 
offended  God  ?  How  shall  we  secure  felicity  in  the  future  state 
of  our  existence  ?" 

To  all  inquiries  on  this  important  subject  the  gospel  gives  a 
complete  and  satisfactory  answer.  From  this  we  learn,  that  as 
God  is  just  and  holy,  so  he  is  merciful  and  gracious — that  as  he 
will  support  his  own  moral  government  by  testifying  his  displeas- 
ure against  sin,  so  he  will  pardon  every  penitent  soul,  and  receive 
him  to  everlasting  favor — that  to  open  a  way  both  for  the  manifest 
35 


276  SERMON  TWENTY-SEVENTH. 

tation  of  his  holiness  and  for  the  exercise  of  his  mercy,  he  has 
appointed  a  Mediator,  who  has  once  suffered  for  our  sins,  the  just 
for  the  unjust,  that  we  might  be  saved  through  him — that  under  a 
conscious  sense  of  native  impotence  we  may  resort  with  confi- 
dence to  God's  throne,  and  obtain  grace  to  help  in  time  of  need — 
that  guilty  and  unworthy  as  we  are,  we  may,  in  the  name  of  the 
constituted  Redeemer,  come  acceptably  to  God,  and  successfully 
seek  the  blessings  of  his  goodness — that  God  will  give  all  good 
things  to  them  who  humbly  and  diligently  seek  him,  even  the  par- 
don of  sin,  the  grace  of  the  Spirit,  and  the  happiness  of  eternal 
life. 

These  are  doctrines  perfectly  suited  to  our  case.  If  we  are 
guilty,  we  need  pardon  ;  if  we  are  ignorant,  we  need  instruction ; 
if  we  are  weak,  we  need  assistance  ;  if  we  are  polluted,  we  need 
cleansing  ;  if  we  are  to  exist  in  another  state,  we  shall  need  hap- 
piness there ;  if  this  is  our  time  of  probation,  we  here  need  a 
preparation  for  that  happiness  which  we  hope  for ;  if  by  sin  we 
have  cut  ourselves  off  from  all  claim  on  God's  justice,  we  are  de- 
pendent wholly  on  mercy;  if  human  reason  can  give  us  no  assur- 
ance of  these  blessings,  then  for  the  foundation  of  our  hope  we 
need  explicit  promises. 

Every  thing  in  the  gospel  scheme  is  adapted  to  the  human  con- 
dition. If  we  reject  this,  there  is  no  substitute.  If  you  reject 
the  wheat,  what  is  left  but  chaff?  Examine  and  judge. 

Will  you  say,  "  God,  as  a  merciful  Creator,  will  make  all  his 
creatures  happy  ?"  Merciful  most  certainly  he  is.  But  creatures 
may  become  so  corrupt,  that  he  who  made  them  will  not  have 
mercy  on  them,  and  he  who  formed  them  will  shew  them  no  fa- 
vor. In  the  present  state,  you  see  that  vice  tends  to  misery. 
Will  its  nature  be  reversed  in  another  state  ?  Malignant  passions 
and  vile  affections  destroy  human  enjoyment  now.  Will  they  be 
a  source  of  enjoyment  hereafter  ?  Experience  teaches,  that  with- 
out a  holy  temper  and  virtuous  life,  there  is  no  rational  felicity. 
If  you  hope  for  future  felicity  without  such  a  temper  and  life,  you 
oppose  the  sense  of  your  own  mind,  as  well  as  the  dictates  of  the 
Divine  word. 


SERMON  TWENTYSEVENTH. 


277 


trod  is  merciful ;  but  mercy  is  free  ;  it  is  not  mechanical.  It 
is  guided  by  wisdom,  not  by  caprice.  It  is  just  for  God  to  pun- 
ish the  sinner.  And  no  man  can  be  sure,  that  Cod  will  exercise 
his  mercy  in  the  forgiveness  of  sin,  unless  he  can  find  some  Di- 
jrine  promise  for  the  ground  of  his  assurance,  if  we  reject  the 
promises  of  the  gospel,  we  reject  all  our  security.  If  we  make 
these  the  foundation  of  our  hope,  very  well.  But  then  we  must 
take  them  as  we  find  them.  They  assure  us  of  God's  mercy  to 
pardon.  But  at  the  same  time,  they  state  the  terms  of  pardon. 
If  we  refuse  to  comply  with  the  terms,  we  cast  away  the  promises. 

You  think,  perhaps,  that  you  may  comply  with  the  terms  at  any 
time,  when  the  occasion  shall  require.  But  is  there  not  hazard 
in  this  presumption  ?  Have  you  always  kept  your  former  resolu- 
tions ?  Have  you  always  acted  as  wisely  as  you  intended  ?  May 
you  not  happen  to  fail  in  the  present  case  ?  Are  you  not  depend- 
ent on  the  grace  of  God  for  a  future  disposition,  as  well  as  on 
his  providence  for  a  future  opportunity,  to  comply  with  the  terms' 
of  his  mercy  ?  Can  you  see  any  safey,  but  in  an  immediate  com- 
pliance with  the  terms,  and  in  an  immediate  application  to  grace  ? 
— Here  only  your  safety  lies.  All  other  devices  are  but  chaff; 
light,  vain,  unsubstantial.  They  may  flatter  and  amuse  you,  but 
cannot  support  and  comfort  you.  They  may  blind  your  eyes, 
but  cannot  avert  your  real  dangers,  nor  extinguish  your  rational 
fears.  They  may  continue  while  the  season  is  calm ;  but  the  first 
.storm  will  blow  them  away. 

II.  The  metaphor  in  the  text  illustrates  the  difference  between 
sincerity  and  hypocrisy  in  religion.  The  former  is  as  wheat ;  the 
latter  is  mere  chaff. 

The  sincere  christian  has  not  only  learned  the  truth  as  it  is  in 
Jesus,  but  has  received  the  love  of  the  truth ;  and  he  feels  its  in- 
fluence in  purifymg  his  heart,  regulating  his  affections  and  gov- 
erning his  life.  Convinced,  that  in  himself  he  is  impotent,  guilty 
and  unworthy,  he  humbly  resorts  to  the  mercy  of  God  revealed 
in  the  gospel.  Conscious  that  no  future  works  of  his  own  can 
expiate  his  guilt,  he  relies  on  the  righteousness  of  the  Redeemer 
as  the  ground  of  his  justification  before  God  ;  and  sensible  that 
no  resolutions  of  his  own  can  secure  his  future  obedience,  he  ap- 


27g  SERMON  TWENTY-SEVENTH, 

plies  to  the  grace  of  the  Divine  Spirit  for  help  in  the  time  of  need, 
Viewing  the  precepts  of  the  gospel  as  holy  and  good,  he  laments 
his  deviations  from  them,  and  studies  a  nearer  conformity  to  them. 
Admiring  the  excellence  of  the  doctrines  of  the  gospel,  he  acts 
under  their  influence,  and  regards  them  as  the  grand  motives  to 
works  of  righteousness.  Feeling  still  the  corruptions  remaining 
within  him,  he  carries  on  a  continual  warfare  against  them.  Aware 
of  the  temptations  to  which  he  is  exposed,  he  watches  to  avoid 
them  ;  if  they  assault  him,  he  firmly  opposes  them  ;  if,  in  any  in- 
stances, they  prevail,  he  laments  his  weakness,  and  seeks  pardon 
for  past  offences,  and  grace  for  future  security.  Not  reckoning 
himself  to  be  already  perfect,  he  forgets  the  things  which  are  be- 
hind ;  not  contenting  himself  with  present  attainments,  he  looks 
forward  to  the  things  which  are  before,  pressing  toward  the  mark 
for  the  prize  of  the  high  calling.  The  eternal  world  he  keeps  in 
view,  and  lives  by  faith  in  unseen  things.  He  sets  his  affections 
on  things  above.  These  he  regards  and  seeks  in  preference  to 
all  earthly  interests.  He  reckons  not  his  life  dear  to  him,  that  so 
he  may  finish  his  course  with  joy.  He  counts  all  worldly  things 
but  loss  in  comparison  with  the  glory  which  shall  be  revealed. 

This  is  the  present  life  of  the  good  christian.  And  such  a  life 
his  reason  and  conscience  approve.  He  is  satisfied  from  himself, 
so  far  as  he  finds  himself  conformed  to  the  gospel.  The  work  of 
righteousness  is  peace.  The  testimony  of  his  conscience  to  his 
simplicity  and  godly  sincerity  affords  him  the  rejoicing  of  hope. 
He  here  receives  some  first  fruits  of  the  coming  harvest;  and 
these  fruits  are  wheat — they  are  solid  grain — they  nourish,  refresh 
and  strengthen  him. 

What  is  the  religion  of  the  hypocrite  ? — It  is  but  as  chaff  to  the 
wheat. 

Under  certain  alarming  circumstances  he  has  perhaps  experi- 
enced some  exercises  of  mind,  which  he  calls  conversion  ;  and, 
recurring  to  these  as  his  security,  he  lives  as  he  did  before.  He 
feels  some  occasional  emotions,  which  he  imagines  to  be  the 
workings  of  grace ;  but  still  he  walks  according  to  the  course  of 
the  world.  If  he  preserves  a  decency  of  manners,  in  the  sight 
«>(  men,  yet  the  hidden  man  of  the  heart  is  still  corrupt  in  the 


SERMON  TWENTY-SEVENTH.  279 

sight  of  God.  He  shews  a  warmth  of  zeal  against  the  sins  of 
other  men,  but  is  not  zealous  to  repent  of  his  own.  He  attaches 
himself  to  a  particular  religious  sect,  and  has  charity  for  no  others. 
He  is  industrious  to  gain  proselytes ;  but  when  his  proselytes 
have  joined  his  party,  he  is  indifferent  how  they  live,  and  how- 
he  lives  himself,  except  so  far  as  is  necessary  to  keep  up  his  part). 
He  talks  much  about  principles  and  forms ;  about  orthodoxy  and 
heresy ;  but  his  religion  consists  chiefly  in  the  talk  of  the  lips ;  in 
finding  fault  with  other  people  ;  in  condemning  their  opinions 
and  ceremonies,  and  commending  his  own.  His  religion  is  spec- 
ulative, superficial  and  ostentatious  ;  it  mends  not  his  heart ;  it 
makes  him  not  at  all  more  humble,  meek,  peaceable,  condescend- 
ing and  charitable  ;  but  rather  the  reverse.  He  glories  in  himself, 
and  despises  others. 

But  after  all  of  his  spiritual  pride  and  vain  boasting,  there  is  an 
inward  self-distrust.  If  ever  he  sits  down  seriously  to  examine 
his  character,  and  compare  it  with  the  word  of  truth,  there  will 
a  suspicion  arise,  that  all  is  not  right.  His  religion,  even  in  the 
eye  of  his  own  reason,  appears  too  light  and  chaffy  to  satisfy 
himself. 

This  leads  us  to  observe, 

III.  As  there  is  a  difference  between  sincerity  and  hypocrisy,. 
so  there  is  an  answerable  difference  between  the  hope  which  re- 
sults from  the  former,  and  that  which  results  from  the  latter.  The 
one  is  wheat,  and  the  other  is  chaff. 

The  sincere  christian  hopes  ;  but  hopes  humbly.  He  serves 
the  Lord  with  fear,  and  rejoices  with  trembling.  He  retains  a 
serious  concern  to  know  his  real  state,  that  if  it  be  good,  he  may 
enjoy  it ;  and  may  rectify  it,  if  it  be  evil.  He  consults  the  sacred 
oracles,  that  he  may  understand  the  christian  character ;  and  ex- 
amines himself,  that  he  may  know  whether  this  character  be  his 
own.  Convinced  of  the  natural  disposition  of  depraved  mortals 
to  flatter  themselves,  he  watches  against  the  influence  of  this  dan- 
gerous bias,  like  Paul,  who  said,  "  It  is  a  small  thing  for  me  to  be 
judged  of  men;  yea,  I  judge  not  my  own  self;"  I  dare  not  has- 
tily confide  in  my  own  judgment ;  "for  he  that  judgeth  me  is 
the  Lord."     In  his  examinations  he  implores  Divine  direction, 


2S0  SERMON  TWENTY-SEVENTH. 

adopting  the  language  of  the  Psalmist;  "  Who  can  understand 
his  errors  ?  Cleanse  thou  me  from  secret  faults.  Search  me,  O 
God,  and  know  my  heart ;  try  me,  and  know  my  thoughts.  See 
if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting." He  proves  his  works,  and  brings  them  to  the  light,  that 
they  may  be  made  manifest,  and  he  may  see  whether  they  are 
wrought  in  God. 

He   acquires  his  hope,  not  suddenly  by  immediate  impression, 
but  gradually  by  experience   of  the  operation   and  fruits  of  the 
christian  temper.     He  forms  his  opinion  of  himself  more  by  the 
permanent  effects  of  religion  on  his  heart  and  life,  than   by  occa- 
sional exercises,  or  transient  feelings.     When  he  has  gained  a  de- 
gree  of  hope,  he  observes  how  it  operates  in  him ;    whether  it 
makes  him  more   secure  and   negligent,   or  more  humble  and 
watchful.     The  former,  he  knows,  is  a  deceitful ;    the  latter  only 
is  a  sound  hope.     "  Every  man  who  has  this  hope,  purifieth  him- 
self as  Christ  is  pure."    Thus  he  gives  diligence  to  the  full  assur- 
ance of  hope  to  the  end.     Like  the  apostle,  he  keeps  under  his 
body  to  bring   it  into  subjection,  lest  by  any  means,  after  all  his 
hope,  he  snould  be  a  castaway.     He  fears  lest  a  promise  being 
left  him  of  entering  into  the  eternal  rest,  he  should  finally  come 
short  of  it.     He  endeavois  to  make  his  calling  sure,  not  so  much 
by  recurring  to  former  works,  as   by  adding  one  christian  attain- 
ment to  another,   knowing,  that  if  the  graces  and  virtues  of  the 
gospel  are  in  him  and  abound,  he  shall  never  fall,  but  an  entrance 
will  be  ministered  to  him  abundantly  into  the  kingdom  of  Christ. 
A  hope  acquired  in  this  manner  is  solid  and  substantial ;  sweet 
and  refreshing.    It  may,  indeed,  through  the  imperfection  of  grace 
in  the  heart,  and  through  the  influence  of  remaining  corruptions, 
suffer  abatements,  and  give  room  to  painful  doubts.     But  in  such 
a  case  the  good  christian  will  labor  to  recover  his  former  comfort 
by  careful  self-examination,  by  renewed  repentance  of  sin,  by 
greater  watchfulness  over  himself,  by  increased  activity  in  the  du- 
ties of  religion,  and  by  fervent  prayer  for  the  enlivening  influence 
of  Divine  grace.     Thus  by  walking  in  the  fear  of  God,  he  will 
vatic  in  the  comforts  of  the  Holy  Ghost. 


SERMON  TWENTY-SEVENTH.  2&I 

Very  different  from  this  is  the  hope  of  the  hypocrite.  He  may 
gain  a  hope,  such  as  it  is.  Yea,  he  may  rise  high  in  his  boasting, 
and  assume  a  degree  of  confidence,  which  the  sincere  and  hum- 
ble christian  dares  not  pretend.  But  his  hope  will  fail,  because, 
like  a  house  on  sand,  it  has  no  solid  basis.  Like  the  spider's 
web,  it  has  no  firmness  or  consistence. 

The  hypocrite  has  no  real  love  to  religion  itself.  But  he  be- 
lieves that  there  is  such  a  thing,  and  that  this  will  be  the  only  se- 
curity of  mortals  when  they  die.  He  wishes  for  this  security. 
He  thinks  he  could  enjoy  himself  and  the  world  better,  if  the  ap- 
prehension of  misery  after  death  were  removed.  He  is  solicitous 
to  gain  a  hope  which  will  release  him  from  this  troublesome  ap- 
prehension. His  governing  aim  is  to  think  well  of  himself  and 
banish  his  painful  fears. 

He  entertains  partial  and  superficial  notions  of  religion.  He 
flatters  himself,  that  he  has  enough  of  it  to  answer  his  necessities, 
and  he  does  not  wish  for  more.  He  examines  himself  under  the 
influence  of  prejudice  ;  extenuates  his  corruptions  ;  excuses  his 
transgressions;  and  observes  and  magnifies  in  himself  every  thing 
which  looks  like  virme.  He  makes  much  of  the  good  things 
which  he  has  done,  but  attends  not  to  the  motives  which  govern- 
ed him.  If  conscience  tells  him,  he  has  offended,  he  pleads  in- 
firmity and  temptation,  not  considering,  that  a  temptation  invited 
is  an  aggravation  of  guilt,  and  an  infirmity  indulged  is  a  wilful  sin. 
He  relies  much  on  some  past  seasons  of  seriousness,  but  regards 
not  the  manner  in  which  he  has  since  lived.  He  banish  ?s  the  re- 
membrance of  former  iniquities,  because,  he  trusts,  he  has  bal- 
anced them  by  repentance,  or  by  some  equivalent  good  works. 
He  gains  his  hope  hastily  without  waiting  the  tedious  process  of 
experience.  A  hope  once  gained  he  holds  fast,  for  the  saints  are 
kept  by  the  power  of  God  unto  salvation.  Conscious  that  his 
life  corresponds  not  with  his  profession,  and  that  his  works  are  not 
meet  for  repentance,  he  comforts  himself  with  the  thought,  that 
the  principle  of  grace  may  remain,  when  the  exercise  of  it  is  sus- 
pended— that  good  men  may  in  many  things  offend — that  he  is 
no  worse  than  some  other  reputed  christians,  and  that  he  has  never 
committed  so  great  crimes,  as  are  recorded  of  eminent  saints-. 


f>S2  SERMON  TWENTY-SEVENTH. 

Thus  he  flatters  himself,  that  his  hope  will  not  make  him  asham- 
ed, when,  if  he  would  be  honest  with  himself,  he  might  see,  that 
it  makes  him  a  worse  man. 

His  hope  may  at  times  rise  to  confidence  and  boldness  ;  but 
after  all,  it  is  too  artificial  to  feel  like  that  humble  hope,  which 
spontaneously  issues  from  an  honest  and  good  heart.  It  is  gained 
by  deception  and  maintained  by  flattery ;  not  by  impartial  inspec- 
tion of  the  heart,  and  distinct  knowledge  of  the  character.  The 
hope  of  the  hypocrite  does  best  in  prosperous  seasons ;  for  in 
times  of  trouble  conscience  charges  him  partiality  and  unfairness; 
and  excites  a  jealousy  that  all  is  not  sound  at  the  bottom.  The 
honest  christian  proves  himself,  whether  he  be  in  the  faith.  The 
hypocrite,  distrustful  of  his  case,  glides  over  it  superficially.  Like 
a  man  of  suspicious  worldly  circumstances,  he  is  afraid  to  look 
deeply  into  his  affairs,  lest  he  should  find  them  worse  than  he 
chooses  to  believe.  His  hope  springs  from  ignorance  of  himself, 
and  will  issue  in  painful  disappointment. 

IV.  The  difference  of  these  characters  in  their  final  result,  the 
Psalmist  relates  to  us.  "  He  that  delighteth  in  the  law  of  the 
Lord,  shall  be  like  a  tree  planted  by  the  rivers  of  water,  which 
bringeth  forth  its  fruit  in  season.  His  leaf  shall  not  wither,  and 
whatsoever  he  doth  shall  prosper.  The  ungodly  are  not  so ;  but 
they  are  like  the  chaff,  which  the  wind  driveth  away.  Therefore 
the  ungodly  shall  not  stand  in  the  judgment,  nor  sinners  in  the 
congregation  of  the  righteous.  The  Lord  knoweth  the  way  of 
the  righteous;  but  the  way  of  the  ungodly  shall  perish." 

The  improvement  of  our  subject  is  taught  by  John  the  baptist, 
who  preached  in  the  wilderness  of  Judea,  and  whose  preaching 
is  recorded  by  St.  Matthew.  "Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand.  Bring  forth  fruits  meet  for  repentance.  Flee 
from  the  wrath  to  come.  Think  not  to  say  within  yourselves,  We 
have  Abraham  to  our  father."  Trust  not  in  a  pious  ancestry,  in 
external  forms,  in  any  thing  short  of  real  repentance  manifested 
by  its  proper  fruits.  "  Behold,  now  the  axe  is  laid  to  the  root  of 
the  tree.  Every  tree  that  bringeth  not  forth  good  fruit  will  be 
hewn  down  and  cast  into  the  fire.  I  indeed  minister  to  you  the 
baptism  of  repentance.     But  one,  mightier  than  I,  will  come. 


SERMON  TWENTYSEVENTH.  283 

He  will  baptize  you  with  a  purifying  wind  and  with  fire.  His 
fan  is  in  his  hand ;  he  will  thoroughly  purge  his  floor,  and  gather 
the  wheat  into  his  granary,  but  will  burn  the  chaff  with  unquench- 
able fire  " 

What  then  will  be  the  chaff  to  the  wheat  ?  The  wheat  will  be 
safely  stored ;  but  the  chaff  will  be  given  to  the  wind  and  flames. 
In  that  day  we  shall  discern  between  truth  and  error — between  hy- 
pocrisy and  sincerity — between  sound  hope  and  proud  confidence 
— between  him  that  serveth  God,  and  him  that  serveth  him  not. 
Of  them  who  fear  God,  he  says,  "  They  shall  be  mine,  when  I 
gather  in  my  treasures.  For  behold  the  day  cometh  which  shall 
burn  as  an  oven ;  and  all  the  proud  and  all  that  do  wickedly  shall 
be  as  stubble,  and  the  fire  shall  consume  them." 

Let  it  be  our  care  to  know  the  truth  and  embrace  it.  Do  you 
ask,  how  we  shall  distinguish  between  truth  and  error  in  a  time 
when  they  are  mingled  together  in  confusion.  Say,  how  you  dis- 
tinguish wheat  from  chaff.  There  is  as  real  and  palpable  a  dif- 
ference in  one  case  as  in  the  other.  If  you  are  in  doubt  whether 
a  doctrine  proposed  to  you,  be  true,  bring  it  to  experience  ;  ap- 
ply it  to  practice.  If  the  doctrine  in  question  tends  to  make  you 
vain,  proud,  self-confident,  uncharitable,  indifferent  to  sin,  negli- 
gent of  duty,  inattentive  to  your  eternal  interest ;  it  is  chaff,  which 
will  be  blown  away  with  the  wind,  and  consumed  with  the  fire. 
If  the  doctrine  tends  to  purity  and  virtue  ;  if,  in  the  belief  and  un- 
der the  influence  of  it,  you  become  more  humble,  pious,  prayerful, 
contented,  peaceable  and  benevolent,  and,  in  all  respects,  better 
men  ;  it  is  a  doctrine  according  to  godliness  ;  it  is  sound  speech 
which  cannot  be  condemned.     It  is  pure  and  solid  wheat. 

The  upright  christian  needs  not  much  to  concern  himself  in 
religious  controversy.  If  he  will  keep  up  an  acquaintance  with 
himself  and  his  bible,  he  may,  in  matters  which  relate  to  his  duty 
and  salvation,  judge  from  himself  and  from  his  bible  what  is  truth 
and  what  is  error. 

A  real  concern  to  know  and  do  the  will  of  God  will  supersede 
many  controversies  in  religion,  as  love  to  our  country  will  super- 
sede a  thousand  disputes  in  politicks.  "  The  meek  God  will 
guide  in  judgment,  and  the  meek  he  will  teach  his  way."  The 
36 


284  SERMON  TWENTY-SEVENTH. 

gospel  uses  great  plainness  of  speech.  Let  us  attend  to  this  with 
a  governing  concern  to  be  approved  and  accepted  of  God,  and 
we  shall  meet  with  no  obscurities,  which  will  perplex  our  con- 
science, or  endanger  our  salvation.  Let  us  detest  all  hypocrisy, 
and  abhor  all  duplicity  in  religion.  Let  us  suppress  all  pride  and 
shun  all  self-flattery  in  judging  of  our  character.  Let  us  avoid 
all  selfishness,  partiality  and  worldly  affection  in  searching  for 
truth  and  in  choosing  our  religion.  Let  us  have  our  conversation 
in  simplicity  and  godly  sincerity.  Thus  we  may  have  rejoicing 
in  ourselves,  and  may  keep  the  rejoicing  of  hope  firm  unto  the 
end. 

Serious  people  often  feel  a  solicitude  concerning  their  religious 
state.  There  are  few,  who  can  say,  they  have  risen  above  fear  ; 
and  perhaps  there  are  few,  who  would  be  safe  without  fear.  Such 
is  the  imperfection  of  most  christians,  and  such  the  temptations 
which  attend  them  in  this  evil  world,  that  fear  may  be  necessary 
to  keep  their  minds  awake  to  their  danger,  alive  to  their  duty  and 
attentive  to  their  eternal  interest.  The  apostle  enjoins  it  on  all 
christians  to  fear,  lest  they  come  short  of  the  promised  rest.  This 
solicitude  may  be  one  evidence  in  their  favor.  It  shews,  at  least, 
that  they  are  not  in  a  state  of  indifference  to  religion,  to  their 
present  duty  and  future  happiness.  To  relieve  their  anxiety, 
they  must  examine  whether  the  temper  of  the  gospel  exists  in 
them.  If  this  be  doubtful,  let  them  follow  the  advice  which  St. 
Peter  gives  ;  "  Add  to  your  faith  virtue,  and  to  virtue  knowledge, 
temperance,  patience,  godliness,  brotherly  kindness  and  charity ; 
for  if  these  things  be  in  you  and  abound,  you  will  never  fall." 
That  kind  of  religion,  which  the  apostle  here  describes,  is  solid 
wheat.  Every  thing  different  from  this  is  chaff.  If  you  find  your 
religion  to  be  only  external  works,  or  formal  ceremonies,  or  spec 
ulative  opinions,  or  transient  feelings,  or  any  thing  which  makes 
not  the  heart  better,  more  assimilated  to  the  character  of  God 
and  the  pattern  of  Christ,  it  is  all  but  chaff,  which  the  wind  will 
drive  away. 

The  nature  of  religious  sincerity  is  clearly  stated  in  the  gospel. 
By  attention  we  may  understand  what  it  is,  and  by  examination 
we  may  form  some  judgment  whether  we  possess  it.     It  is  called 


SERMON  TWENTY-SEVENTH.  285 

godly  sincerity  ;  for  it  has  God  for  its  object.  It  acts  with  an  aim 
to  please  him,  and  seeks  his  favor  above  all  worldly  interests.  It 
is  a  conformity  of  temper  to  the  gospel.  Hence  it  is  expressed 
by  our  obeying  from  the  heart  that  form  or  mould  of  doctrine  in- 
to which  we  are  cast — by  our  having  the  law  written  on  our  hearts 
— by  our  being  sealed  with  the  Holy  Spirit — by  our  having  the 
mind  which  is  in  Christ. 

If  we  find  in  ourselves  an  assimilation  to  the  example,  precepts 
and  doctrines  of  Christ — if  we  find  the  impress  of  his  Spirit  in 
those  tempers  which  are  called  the  fruits  of  the  Spirit — if  we  find 
this  to  be  our  habitual  and  growing  character,  we  may  rejoice  in 
hope  of  being  glorified  with  him.  And  every  one  who  hath  this 
hope  will  now  purify  himself  as  Christ  is  pure.  And  though  it 
doth  not  yet  appear  what  he  shall  be,  yet  this  he  may  know  in 
general,  that  when  Christ  shall  appear,  he  shall  be  like  him,  and 
see  him  as  he  is. 

Let  us  give  diligence  to  attain  this  character  in  such  a  degree, 
as  to  remove  our  anxious  doubts  and  desponding  fears. 

The  day  is  coming,  which  will  try  every  man's  work  and  every 
man's  character  of  what  sort  it  is ;  and  will  separate  between  the 
precious  and  the  vile.  The  great  husbandman,  with  a  fan  in  his 
hand,  will  thoroughly  purge  his  floor ;  he  will  gather  the  wheat  into 
his  barn,  and  burn  the  chaff  with  unquenchable  fire. 


SERMON  XXY11L 


THE  PHARISEE  AND  THE  PUBLICAN. 


LUKE  xviii.  9—14. 

And  he  spake  this  parable  unto  certain,  which  trusted  in  themselves 
that  they  were  righteous,  and  despised  others. 

Two  men  went  up  to  the  temple  to  pray,  the  one  a  Pharisee,  and 
the  other  a  publican.  The  Pharisee  stood  and  prayed  thus  with 
himself;  God  I  thank  thee,  that  I  am  not  as  other  men  are  ;  ex- 
tortioners, unjust,  adulterers,  or  even  as  this  publican.  I  fast 
twice  in  a  week ;  I  give  tythes  of  all  that  I  possess.  And  the 
publican,  standing  afar  off,  would  not  so  much  as  lift  up  his  eyes 
to  heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful  to 
•me  a  sinner.  I  tell  you,  this  man  went  down  to  his  house  justi- 
fied rather  than  the  other. 

What  was  the  occasion  and  design  of  this  parable,  the  evan- 
gelist tells  us  in  the  introduction  of  it.  It  was  spoken  for  the  con- 
viction and  reproof  of  certain  persons,  numerous  in  that  day, 
who  trusted  in  themselves  that  they  were  righteous,  and  despised 
others. 

It  is  a  parable  formed  on  existing  characters.  It  represents 
the  different  tempers  of  two  sorts  of  men,  known  by  the  denom- 
ination of  pharisees  and  publicans. 


SERMON  TWENTY-EIGHTH.  2g? 

The  pharisees  were  nominally  a  religious  sect,  which  affected 
great  learning  and  superior  sanctity ;  but  really  were  odious  and 
detestable  hypocrites.  The  character  of  them  generally  is  thus 
given  by  our  Saviour.  They  loved  to  pray  and  do  alms  in  con- 
spicuous places,  that  they  might  be  seen  of  men.  They  for  a 
pretence  made  long  prayers,  that  they  might  devour  widows' 
houses.  They  paid  tythes  of  mint,  anise  and  cummin,  but  neg- 
lected more  weighty  matters,  justice,  mercy,  faith,  and  the  love 
of  God.  They  studied  to  appear  outwardly  righteous  to  men, 
but  within  were  full  of  extortion,  hypocrisy,  uncleanness  and  all 
iniquity.  Though  ihey  were  so  abominably  wicked  in  heart,  they 
trusted  in  themselves  that  they  were  righteous  and  despised  others. 

The  publicans  were  not  so  called  as  a  religious  sect,  but  as  men 
employed  in  a  civil  office.  They  were  the  farmers  of  the  public 
taxes,  or  men  employed  in  collecting  the  tribute,  which  the  Jews 
were  compelled  to  pay  to  the  Roman  empire.  Many  of  them 
were  Romans,  and  some  of  them  were  Jews.  And  as  they  were 
employed  in  an  office  highly  offensive  to  their  countrymen,  who 
could  not  patiently  submit  to  a  foreign  tax,  and  as  they  had  in 
their  hands  an  advantage  to  make  profits  to  themselves  by  exact- 
ing more  than  the  appointed  tax,  hence  they  became  objects  of 
general  odium,  and  were  classed  with  the  heathens. 

A  heathen  and  a  publican  were  terms  of  equal  reproach.  We 
find,  however,  by  our  Saviour's  account  of  them,  that  they  were 
much  less  depraved  than  the  pharisees,  and  that  they  much  more 
readily  and  generally  embraced  his  doctrines  and  obeyed  his  pre- 
cepts. He  says  to  the  pharisees,  "  The  publicans  and  harlots  go 
into  the  kingdom  of  God  before  you."  They  repented  at  the 
preaching  of  John,  and  attended  to  the  doctrines  of  Christ,  while 
the  pharisees,  in  opposition  to  both,  persisted  in  their  unbelief 
and  impenitence. 

The  parable  before  us  is  formed  on  these  two  characters — that 
of  a  vain,  proud,  ill-natured  hypocrite — and  that  of  a  humble, 
prayerful,  penitent  sinner. 

"  Two  men  went  up  to  the  temple  to  pray."  Here  is  an  allu- 
sion to  the  common  usage  of  the  Jews,  who,  in  their  dailj  pray- 


288  SERMON  TWENTY-EIGHTH. 

ers,  resorted  to  the  temple,  if  their  situation  were  near  it.     If  they 
were  remote,  they  prayed  with  their  face  toward  the  temple. 

We  will  consider  the  different  manner  in  which  these  two  men 
offered  their  devotions  at  the  temple. 

We  will, 

I.  Attend  to  the  devotion  of  the  pharisee. 

He  stood  and  prayed  thus  with  himself:  "  God,  I  thank  thee 
that  I  am  not  as  other  men  are ;  extortioners,  unjust,  adulterers, 
or  even  as  this  publican.  I  fast  twice  in  a  week  ;  I  give  tythes  of 
all  that  I  possess." 

1.  It  is  said,  "  The  publican  stood  afar  off."  This,  being  not- 
ed as  a  circumstance  in  which  he  differed  from  the  pharisee,  im- 
ports, that  the  pharisee  approached  near  to  the  most  holy  place  ; 
that  sacred  inclosure  in  the  temple,  into  which  none  but  the  high 
priest  might  enter,  and  he  only  once  a  year,  on  the  great  day  of 
atonement.  He  pressed  as  near  as  he  could  to  the  Divine  habi- 
tation. Such  an  opinion  had  he  of  his  own  sanctity  and  worthi- 
ness, that  no  ground  was  sacred  enough  for  him  to  stand  on — no 
intimacy  with  God  too  familiar  for  him  to  claim — no  distance  from 
the  sinful  publican  too  great  for  him  to  seek.  How  different  was 
his  approach  from  that  of  good  men  impressed  with  a  sense  of 
personal  unvvorthiness.  They  draw  near  to  God  with  reverence 
and  godly  fear.  His  dread  falls  upon  them,  and  his  excellency 
makes  them  afraid.  They  dare  not  be  rash  with  their  mouths, 
nor  be  hasty  with  their  hearts  to  utter  any  thing  before  God,  who  is 
in  heaven,  while  they  are  on  earth.  How  different  his  tem- 
per from  that  of  Abraham  his  boasted  father,  who,  interceding  for 
Sodom,  said,  Let  not  the  Lord  be  angry,  when  I,  who  am  but 
dust  and  ashes,  take  upon  me  to  speak  to  the  Almighty — from 
that  of  Jacob,  who,  when  God  appeared  to  him  at  Luz,  was 
afraid,  and  said,  Surely  the  Lord  is  in  this  place,  and  I  knew  it 
not ;  this  is  no  other  than  the  house  of  God  ;  it  is  the  gate  of 
heaven — from  that  of  the  prophet,  who,  having  a  vision  of  the 
appointed  Saviour,  humbly  exclaimed,  Wo  is  me;  I  am  undone, 
because  I  am  a  man  of  unclean  lips  ;  for  mine  eyes  have  seen  the 
king,  the  Lord  of  hosts — from  that  of  the  heavenly  worshippers, 
who  cover  their  faces  before  God,  and  cry  one  to  another,  Holy, 


SERMON  TWENTY-EIGHTH.  289 

holy,  holy,  is  the  Lord  of  hosts ;    the  whole  earth  is  full  of  his 
glory. 

He  humbles  himself  to  behold  the  things  which  are  in  heaven. 
He  charges  his  angels  with  folly.  Surely  it  becomes  us  who 
dwell  on  earth,  and  are  polluted  with  sin,  to  approach  him  with 
a  penitent  sense  of  un worthiness  and  with  a  dread  of  his  glorious 
majesty. 

2.  The  pharisee  came  before  God  with  a  heart  full  of  self-con- 
fidence. He  valued  himself  on  his  superior  sanctity.  He  boast- 
ed, that  he  was  not  as  other  men  are.  It  is  true,  he  pretended 
to  thank  God — but  these  were  words  of  mere  form ;  there  was  no 
sincerity  in  them;  for  he  trusted  in  himself.  He  was  particular 
in  his  self-commendation.  I  am  no  extortioner — no  adulterer — 
no  unjust  dealer.  Yea  more.  I  fast  twice  in  a  week  and  pay 
tythes  of  all  that  I  possess. 

His  fasting  twice  in  a  week  was  not  prescribed  by  the  Divine 
law.  The  language  of  his  prayer,  therefore,  is,  I  am  not  only 
more  righteous  than  other  men,  but  more  pious  than  the  law  re- 
quires. He  arrogantly  insinuated,  that  God  was  under  some  ob- 
ligation to  him — that  he  had  no  occasion  to  resort  to  mercy  for 
pardon — that  he  might  claim  a  reward  from  the  justice  of  God. 
Such  was  his  confidence  in  himself. 

3.  His  confidence  was  accompanied  with  pride  and  ostentation. 
He  takes  pleasure  in  displaying  his  virtues  and  good  works — in 
enumerating  the  sins  which  other  men  practised  but  he  avoided — 
in  detailing  the  duties  which  they  neglected,  but  he  performed. 
The  sins  and  the  omissions  which  he  mentions,  were  only  such 
as  the  publicans  were  reputed  to  be  guilty  of.  Hence  his  boast- 
ing was  a  direct  insult  on  them,  and  proves  that  he  was  entirely 
void  of  that  righteousness  for  which  he  pretended  to  thank  God. 
He  discovers  not  the  least  sense  of  any  spiritual  wants.  He  makes 
no  confession  of  any  omission  of  duty,  or  of  any  defects  in  his 
righteousness,  or  of  any  remaining  corruptions  in  his  heart.  He 
only  boasts  of  his  goodness.  He  dwells  on  the  subject  with  a 
vain  pleasure,  as  if  his  only  business  to  the  temple  was  to  tell  the 
Almighty  how  well  he  had  behaved,  and  how  high  were  his  merits. 


290  SERMON  TWENTY-EIGHTH. 

4.  He  discovered  great  ignorance  of  religion  and  of  himself. 
What  if  he  was  such  a  man  as  he  pretended  to  be — what  if  he 
had  abstained  from  two  or  three  vices  which  many  practise — what 
if  he  had  been  more  exact  than  most  men  in  paying  tythes,  and 
had  fasted  much  oftener  than  he  needed  to  have  done  ?  Did  all 
this  make  a  righteous,  pious  and  good  man  ?  No.  Let  us  give 
him  credit  for  every  thing  that  he  boasts  of;  still  he  might  be 
corrupt  and  ungodly  at  heart.  If  he  was  not  an  extortioner,  he 
might  be  avaricious.  If  he  was  not  an  adulterer,  he  might  indulge 
those  fleshly  lusts  which  war  against  the  soul.  If  he  was  not 
grossly  unjust  in  his  dealings,  there  might  be  malice  and  envy  in 
his  heart.  If  he  observed  forms  and  ceremonies  with  strictness, 
he  might  neglect  moral  duties.  True  religion  is  not  partial.  It 
includes  a  respect  to  all  God's  commandments — It  is  not  merely 
external — It  reaches  to  the  hidden  man  of  the  heart.  It  consists 
not  in  ceremonial  observances,  but  in  love  to  God,  charity  to  men, 
in  pure  aims  and  heavenly  affections.  If  the  pharisee  had  noth- 
ing more  to  say  for  himself  than  what  we  hear  from  him  in  the 
parable,  and  doubtless  Christ  related  all  that  could  be  said,  cer- 
tainly he  was  very  ignorant  of  the  nature  of  religion,  and  of  the 
plague  of  his  own  heart.  He  thought  himself  better  than  other 
men  only  because  he  was  in  some  respects  less  vicious  than  he 
supposed  some  others  to  be. 

5.  His  prayer  was  all  hypocrisy.  He  affected  to  appear  a  bet- 
ter man  than  he  was.  He  studied  to  cover  his  inward  corrup- 
tions by  the  mask  of  outward  forms.  He  laid  great  weight  on 
mere  ceremonies ;  little  on  internal  holiness.  He  was  zealous 
in  fasting  and  paying  tythes  even  to  excess ;  but  a  stranger  to 
that  meekness  and  humility,  piety  and  benevolence,  in  which  reli- 
gion greatly  consists. 

6.  He  was  censorious  in  his  prayer.  There  were  none,  besides 
himself  and  his  own  proud  sect,  of  whom  he  seems  to  have  had 
a  favorable  opinion.  Had  he  known  himself  more  perfectly,  he 
would  have  esteemed  others  more,  and  himself  less.  He  speaks 
in  general  terms ;  "  I  am  not  as  other  men  are  j"  as  if  no  man 
was  equally  good.  Not  content  with  this  general  indiscriminate 
censure,  he  vilifies  the  poor  publican,  even  at  a  time  when  he  was 


SERMON  TWENTY-EIGHTH.  291 

penitently  confessing  his  sins,  and  sinking  under  a  sense  of  his 
guilt.  "  I  am  not  like  this  publican."  How  did  he  know  that 
the  publican  was  so  bad  a  man — that  he  was  unjust,  oppressive 
and  lewd,  as  he  plainly  insinuates  ?  Why,  he  was  a  publican — 
that  was  enough  to  settle  his  character.  He  belonged  to  a  frater- 
nity, which  the  envy  of  the  day  had  reprobated.  And  doubtless 
he  was  as  bad  as  the  rest  What  a  censorious  spirit  does  this  dis- 
cover ?  To  condemn  a  man  as  unrighteous  merely  because  he 
belongs  to  a  class,  some  of  which  are  reputed  to  be  such.  The 
business  in  which  the  publican  was  employed  does  not  appear  to 
be  unlawful.  And  he  might  be  honest,  though  others  were  op- 
pressors. But,  admitting  him  to  be  a  man  of  evil  mariners,  what 
occasion  was  there  for  the  pharisee  to  reproach  him  in  his  pray- 
ers ?  He  does  not  pray  that  God  would  bring  the  man  to  repent- 
ance and  bestow  on  him  pardon  ;  he  only  accuses  him  to  his  Ma- 
ker, and  aggravates  his  imputed  vices,  that  he  may  display  his 
own  imaginary  virtues. 

We  may  observe ; 

Finally  ;  It  is  said,  He  went  up  to  pray.  But  what  did  he  do 
when  he  came  there  ?  He  only  boasted  of  himself,  gave  thanks 
that  he  was  so  righteous  a  man,  and  reproached  others  that  they 
were  not  so  good  as  he.  This  was  all  his  prayer.  Not  one  pe- 
tition was  made — not  one  sin  confessed — not  one  want  opened — 
not  one  favor  requested. 

Let  us  now, 

II.  Consider  the  prayer  of  the  publican.  This  exhibits  to  us 
a  very  useful  example.  "  Standing  afar  off,  he  would  not  so  much 
as  lift  up  his  eyes  to  heaven,  but  smote  on  his  breast,  saying,  God 
be  merciful  to  me  a  sinner." 

1.  The  publican  came  to  God  with  great  reverence  and  humil- 
ity— with  a  sense  of  the  purity  and  majesty  of  God,  and  of  his 
own  vileness  and  unworthiness.  He  stood  afar  off,  probably  in 
the  court  of  the  Gentiles  ;  and  would  not  so  much  as  lift  up  his 
eyes  to  heaven.  He  was  ashamed  to  lift  up  his  face  to  God.  His 
iniquities  had  taken  hold  of  him,  so  that  he  could  not  look  up. 
They  had  gone  over  his  head  as  a  heavy  burden,  under  which  his 
soul  was  depressed. 
37 


292  SERMON  TWENTY-EIGHTH. 

2,  He  discovered  a  painful  conviction  of,  and  a  deep  sorrow 
for  his  sins.  This  we  may  collect  from  his  calling  himself  a  sin- 
ner, and  from  his  smiting  on  his  breast,  which  is  an  action  expres- 
sive of  inward  grief.  Repentance  includes  sorrow  and  confes- 
sion. I  will  declare  mine  iniquity;  I  will  be  sorry  for  my  sin. 
Godly  sorrow  worketh  repentance  unto  salvation. 

He  shewed  a  sense  of  his  dependence  on  the  grace  and  mercy 
of  God.  He  did  not  recount  his  good  deeds.  He  did  not  attempt 
to  excuse  or  extenuate  his  crimes.  He  did  not  plead  any  thing 
which  he  had  done  over  and  above  his  duty,  to  compensate  for 
what  he  had  come  short  of  it  in  other  respects.  He  did  not  inti- 
mate a  hope  of  being  able  to  expiate  his  guilt  by  a  future  reforma- 
tion. His  only  hope  was  in  the  mercy  of  God.  To  this  he  ap- 
plied— on  this  he  rested.  God  be  merciful.  He  does  not  pray, 
God  be  careful  to  remember,  and  just  to  reward  my  righteous- 
ness; but,  "  God  be  merciful  to  me  a  sinner ." 

His  prayer  resembled  that  of  David  in  the  fifty-first  Psalm. 
"  Have  mercy  on  me,  O  Lord,  according  to  thy  loving-kindness ; 
in  the  multitude  of  thy  tender  mercies  blot  out  all  my  sins.  I  ac- 
knowledge my  transgressions,  and  my  sin  is  ever  before  me. 
Thou  jruiyest  be  justified  when  thou  speakest,  and  clear  when 
thou  judgest.  But  hide  thy  face  from  my  sins  and  blot  out  all 
my  iniquities,  and  make  me  to  hear  the  voice  of  gladness." 

3.  The  prayer  of  the  publican  was  a  prayer  of  faith.  He 
came  to  God,  believing  that  with  him  there  was  forgiveness  and 
plenteous  redemption.  Though  he  was  convinced  that  he  was  a 
sinner,  and  felt  his  ill  desert,  yet  he  did  not  despair  of  mercy  from 
that  God,  whose  tender  mercies  are  over  all  his  works,  and  who 
has  no  pleasure  in  the  death  of  the  wicked,  but  that  the  wicked 
turn  from  his  way  and  live.  On  the  contrary,  he  with  humble 
faith,  cast  himself  on  that  mercy,  which  is  the  only  foundation  of 
hope  to  a  convinced  and  awakened  sinner. 

Every  man  who  believes  there  is  a  God,  must  believe  that  he 
requires  of  his  intelligent  creatures  perfect  holiness  of  heart  and 
life — or,  in  other  words,  that  he  approves  and  allows  no  sin.  He 
must  believe  also  that  God  has  a  right  to  punish  sinners.  Every 
one  therefore  who  is  really  convinced  that  he  is  a  sinner,  must 


SERMON  TWENTY-EIGHTH.  393 

see  himself  dependent  on  mercy.  He  can  have  no  claim  on  the 
justice  of  God  to  pardon  him — for  it  would  not  be  unjust  to  pun- 
ish him.  Pardon  therefore  must  come  in  a  way  of  mercy.  In 
mercy  must  be  the  sinner's  hope.  This  the  publican  saw.  Hence 
he  prayed  with  earnestness  and  importunity.  Jt  was  not  a  formal, 
indifferent  prayer  which  he  offered,  such  as  may  often  proceed 
from  the  lips  of  those  who  still  regard  iniquity  in  their  hearts.  It 
was  a  prayer  dictated  by  inward  sentiments  and  feelings.  He 
smote  on  his  breast,  when  he  implored  mercy.  Such  an  action 
accompanying  his  words,  shewed  that  his  prayer  proceeded  not 
from  feigned  lips.  We  often  pray  for  the  forgiveness  of  our  sins, 
and  for  grace  to  lead  and  preserve  us  in  the  way  of  God's  com- 
mands. Let  us  examine,  whether  we  really  desire  what  we  ask 
— whether  our  hearts  go  along  with  our  words  ?  If  our  prayers 
are  sincere,  there  is  in  our  hearts  a  hatred  of  sin,  and  a  resolution' 
against  it.  Our  hearts  can  echo  to  such  a  promise  and  such  a  pe- 
tition as  this.  We  will  not  offend  any  more — that  which  we  see 
not,  teach  tbou  us.  If  we  have  done  iniquity  we  will  do  no  more. 
Incline  our  hearts  to  thy  testimonies,  that  we  may  walk  therein. 

4.  This  prayer  of  the  publican  was  short,  as  one  observes,  but 
it  was  very  comprehensive.  It  contained  all  the  important  parts 
of  prayer ;  as  invocation,  he  called  upon  God — adoration,  he  ac- 
knowledged God's  mercy — confession,  he  called  himself  a  sinner 
— and  petition,  he  implored  forgiveness.  He  did  not  waste  his 
words  in  comparing  himself  with  others.  A  sense  of  guilt  pres- 
sed too  closely  to  allow  his  thoughts  and  words  to  wander.  He 
was  a  sinner;  such  he  owned  himself  to  be.  He  was  dependent 
on  mercy  ;  to  this  he  applied.  Mercy  must  come  from  God — 
and  to  God  he  made  his  request.  Mercy  was  what  he  needed — 
this  only  he  sought.  He  asked  not  for  worldly  accommodations, 
for  health,  long  life,  reputation,  or  riches.  However  desirable 
these  may  be,  he  viewed  them  as  nothing  in  comparison  with  his 
salvation  from  sin  and  guilt.  Though  we  may  with  submission 
ask  for  worldly  good ;  (our  Saviour  teaches  us  to  pray  for  our 
daily  bread ;)  yet  a  petition  for  worldly  good  could  find  no  place 
in  a  prayer  offered  to  God  fbr  his  pardoning  and  saving  mercy. 


294  SERMON   TWENTY-EIGHTH. 

We  see  two  very  different  prayers  addressed  to  God  at  the 
same  time  and  in  the  same  temple.  One  full  of  presumption, 
pride,  ignorance,  hypocrisy  and  censoriousness.  The  other  full 
of  reverence,  humility,  self-abasement,  sorrow  for  sin  and  faith 
in  God. 

This  difference  accounts  for  the  different  success  of  these  pray- 
ers. Our  Saviour  says,  This  man,  the  publican,  went  down  to 
his  house  justified  rather  than  the  other.  The  comparison  im- 
plies a  negation  of  the  privilege  to  the  pharisee,  and  the  bestow- 
ment  of  it  on  the  publican. 

Such  forms  of  speech  are  not  uncommon  in  scripture.  Judah 
says,  in  a  particular  case,  Tamar  has  been  more  righteous  than  T 
— that  is,  she  is  blameless,  and  I  am  in  fault.  Saul  says  to  David, 
Thou  art  more  righteous  than  I — that  is,  thou  hast  done  right ;  I 
am  wholly  to  blame.  So  Christ  says  in  the  case  before  us  ;  the 
publican  was  justified  rather  than  the  pharisee — that  is,  the  former 
was  justified  and  the  latter  condemned.  For  the  justness  of  this 
declaration,  our  Lord  appeals  to  a  maxim,  which  he  often  repeats. 
"  He  that  humbleth  himself  shall  be  exalted  ;  and  he  that  exalt- 
eth  himself  shall  be  abased."  Hence  we  learn  with  great  cer- 
tainty, that  a  prayer  made  in  the  manner  of  the  pharisee  will  be 
rejected ;  but  one  made  after  the  manner  of  the  publican  will  be 
accepted. 

This  is  a  matter  too  plain  to  need  discussion. 

At  another  opportunity  our  attention  may  be  called  to  some  re- 
marks on  this  subject. 


SERMON  XXIX. 


THE  PHARISEE  AND  THE  PUBLICAN. 


LUKE  xviii.  9— H. 

And  he  spake  this  parable  unto  certain  which  trusted  in  themselves 
that  they  were  righteous,  and  despised  others,  <^c.  ^c. 

We  have,  in  a  preceding  discourse,  illustrated  the  difference 
between  the  prayer  of  the  pharisee,  and  that  of  the  publican,  and 
shewn  their  different  success. 

What  [  now  propose  is  to  make  some  remarks  upon  the  par- 
able. 

I.  Our  Saviour,  on  a  particular  occasion,  observed,  that  the 
publicans  went  into  the  kingdom  of  God  before  the  pharisees. 
Hence  some  have  inferred  that  the  most  vicious  and  profligate 
stand  fairer  for  converting  grace,  than  sinners  who  are  more  sober 
and  correct  in  their  morals — that  the  prayers  and  endeavors  of 
the  unrenewed  are  so  far  from  bringing  them  nearer  to  the  king- 
dom of  heaven,  that  they  place  them  at  a  greater  distance  from 
it.  But  the  parable  under  consideration  shews  this  inference  to 
be  unjust,  and  unfounded.  It  justifies  an  inference  quite  the  re- 
verse ;  for  the  pharisees  were  most  immoral  of  the  two. 

This  parable,  and  other  discourses  of  our  Saviour,  describe  the 
pharisees,  in  general,  as  men  abandoned  to  wickedness.     If  they 


2%  SERMON  TWENTY-NINTH. 

assumed  an  appearance  of  rectitude  in  their  manners,  it  was  onty 
to  cover  a  base  and  infamous  design.  They  neglected  justice, 
mercy,  truth  and  piety.  They  were  full  of  extortion,  unelean- 
ness  and  iniquity.  They  devoured  widows'  houses,  corrupted 
the  law  of  God  and  indulged  all  manner  of  wickedness  in  their 
hearts,  and  practised  it  when  they  could  find  a  cloak  under  which 
to  conceal  it.  They  observed  trivial  ceremonies  of  their  own  in- 
vention, but  disregarded  the  weighty  matters  which  God's  law  en- 
joined. If  they  prayed,  it  was  only  in  pretence  of  piety,  that 
they  might  oppress  the  widow  with  less  suspicion.  The  good 
which  they  did,  had  no  goodness  in  it,  for  it  was  done  to  be  seen 
of  men.  They  were,  in  their  morals,  much  more  depraved  than 
the  publicans ;  for  these,  however  depraved  they  might  be,  are 
never  accused  of  abusing  religion  to  cover  their  sins. 

With  respect  to  such  men  as  the  pharisees,  who  make  an  osten- 
tation of  piety,  that  they  may  sin  with  more  secresy  and  security, 
it  is  doubtless  true,  that  they  are  far  from  the  kingdom  of  heaven. 
But  we  quite  mistake  the  case,  if  we  thence  infer,  that  all  the 
prayers,  strivings  and  watchings  of  awakened  sinners,  who  are 
seeking  their  salvation,  not  tho  applause  of  men,  are  of  the  same 
kind,  and  that  therefore  the  most  vicious  and  profligate  are  more 
likely  to  obtain  conversion,  than  they.  Such  an  inference  can- 
not follow.     The  contrary  is  the  just  conclusion. 

The  sacrifice  and  the  prayer  of  the  wicked  is  abomination, 
when  he  offers  it  with  a  wicked  mind,  as  the  pharisee  did — that  is, 
with  a  heart  full  of  pride,  hypocrisy,  malice,  and  contempt  of 
others,  and  without  any  resolutions  against  sin — any  conviction  of 
guilt,  or  desire  of  pardon.  They  receive  not,  who  ask  amiss,  that 
they  may  consume  it  on  their  lusts.  It  will  not  from  hence  fol- 
low, that  all  the  prayers  and  endeavors  of  awakened  sinners,  be- 
fore they  are  actually  in  a  state  of  conversion,  are  equally  amiss, 
and  are  equally  abomination  in  the  sight  of  God.  Such  a  con- 
struction would  lay  a  grievous  burden  on  tender  consciences,  and 
prove  a  constant  discouragement  in  the  way  of  duty. 

The  scripture  directs  christians  to  pass  the  time  of  their  so- 
journing in  fear — to  fear  lest  they  come  short  of  the  promised 


SERMON  TWENTY-NINTH.  297 

rest — to  give  diligence  to  the  full  assurance  of  hope — to  work  out 
their  salvation  with  fear  and  trembling. 

Such  directions  evidently  suppose,  that  the  exact  point,  and 
precise  time  of  real,  saving  conversion  may  be  uncertain  to  the 
subjects  of  it ;  and  that  many  true  converts  may  be  in  painful 
doubts  concerning  their  character.  Now  if  all  the  prayers  of  the 
unconverted  are  abomination,  what  shall  these  doubting  christians 
do  ?  Plainly  they  must  live  without  prayer.  For  no  man  may  do 
that  which  he  doubts  his  right  to  do.  He  that  doubts  his  right  to 
do  an  action,  is  condemned  if  he  does  it.  In  this  sense,  the  apos- 
tle says,  "  Whatsoever  is  not  of  faith  is  sin."  Whatsoever  is  done 
without  a  belief  that  it  may  be  done,  is  sin  in  him  who  does  it. 

To  know  whether  you  have  a  right  to  pray  in  a  particular  case, 
and  may  hope  for  an  answer  to  your  prayer,  enquire  whether  the 
thing  which  you  ask  be  good, — be  what  you  ought  to  seek  and 
desire ;  and  whether  you  really  desire  it.  If  you  have  a  desire, 
you  may  direct  this  desire  to  God,  and  may  hope  that  he  will  hear 
and  answer  you. 

II.  Our  subject  teaches  us,  that  men  may  make  a  show  of  reli- 
gion before  others,  when  they  have  no  religion  in  heart. 

The  pharisee  was  one  who  went  up  to  the  temple  to  pray.  He 
fasted  often  and  paid  tythes  punctually  ;  and,  if  we  may  take  his 
word,  he  abstained  from  adultery,  injustice  and  extortion.  If  he 
did  all  this,  it  was  more  than  most  of  his  brethren  did ;  for  our 
Saviour  says,  they  were  full  of  uncleanness,  extortion  and  ini- 
quity. The  trutii  is,  they  had  so  corrupted  the  law  of  God,  that 
it  had  become  of  little  effect.  In  their  estimation,  nothing  was 
adultery,  but  the  outward  act — nothing  was  oppression,  but  down- 
right violence — nothing  was  injustice,  but  barefaced  injury.  In- 
ward lusiing,  secret  fraud,  studied  revenge,  were  not  forbidden. 
As  they  had  the  art  to  cover  their  crimes  from  men,  so  they  had 
the  subtilty  to  conceal  them  from  themselves.  Hence  we  see,  that 
men  may  abstain  from  many  of  the  outward  acts  of  iniquity,  and 
shew  a  great  zeal  for  the  worship  of  God,  while  they  are  full  of 
spiritual  pride,  luxury,  avarice,  malice  and  envy.  It  is  not  ab- 
staining from  a  few  vices  in  the  external  act,  nor  is  it  making  a 
noise  about  modes  of  worship  and  articles  of  speculative  faith, 


2QQ  SERMON  TWENTY-NINTH. 

that  constitute  one  a  saint,  or  give  him  a  claim  to  heaven.  He 
must  become  a  new  creature — must  renounce  all  known  sin  in 
heart  and  life.  He  must  make  conscience  of  all  known  duty,  as 
it  respects  the  inward  and  outward  man.  He  must  have  a  faith 
which  purifies  the  heart,  and  quickens  him  to  works  of  righteous- 
ness. 

III.  We  see  that  men  sometimes  grossly  impose  on  themselves 
and  entertain  a  high  opinion  of  their  own  religious  character, 
when  their  real  character  is  odious  in  the  sight  of  God. 

The  pharisee  was  vain,  proud,  ostentatious,  uncharitable,  censo- 
rious ;  yet  he  trusted  in  himself,  that  he  was  righteous.  He  seem- 
ed to  himself  to  be  religious,  when  all  his  religion  was  vain.  It  is 
a  caution  given  us  in  scripture  :  Be  not  deceived.  We  are  afraid 
of  being  deceived  by  others  in  our  secular  concerns.  Let  us 
rather  fear  lest  we  deceive  ourselves  in  our  spiritual  eoncerns. 
The  latter  deception  is  probably  more  common — certainly  more 
dangerous,  than  the  former.  Examine  yourselves,  says  the  apos- 
tle ;  prove  your  own  selves.  The  example  of  the  Psalmist  de- 
serves our  attention  ;  "  Search  me,  O  God,  and  know  my  heart ; 
prove  me,  and  know  my  thoughts ;  see  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlasting.  Who  can  under- 
stand his  errors  ? — Cleanse  thou  me  from  secret  faults." 

IV.  We  here  learn,  for  our  caution,  some  of  the  ways  in  which 
hypocrites  deceive  themselves.  We  will  attend  to  them  particu- 
larly. 

1.  Self-deceit  often  takes  its  rise  from  an  intention  to  deceive 
others.  This  was  evidently  the  case  with  the  pharisees.  They 
did  many  good  deeds  to  be  seen  of  men.  They  made  prayers 
and  bestowed  alms  in  a  publick  manner,  that  their  pretended 
piety  and  charity  might  be  known  to  the  world,  and  regarded  as 
real  and  sincere.  Their  great  aim  was  to  establish  a  reputation 
of  uncommon  benevolence  and  sanctity.  In  subservience  to  this 
end  they  managed  all  their  religion.  With  a  view  to  deceive  oth- 
ers they  did  so  much,  and  did  it  with  such  address,  that  they  ulti- 
mately deceived  themselves,  and  trusted  that  they  were  righteous. 
Like  some  men  of  whom  it  has  been  said,  that  having  asserted 
a  known  untruth,  they  repeat  it  so  often,  and  insist  upon  it  so  long. 


SERMON  TWENTY-NINTH.  299 

in  order  to  make  others  believe  it,  that  they  really  believe  it  them- 
selves. 

2.  Men  sometimes  deceive  themselves  by  mutilating  the  rules 
of  duty,  and  corrupting  the  precepts  of  religion.  Thus  did  the 
pharisees.  Finding  the  law  too  severe  upon  their  lusts,  and 
broader  than  their  obedience  could  fill,  they  debased,  relaxed, 
contracted  it  by  their  corrupt  interpretations  and  false  traditions, 
till  they  reduced  it  to  the  standard  of  their  own  carnal  minds. 
They  made  it  quite  another  thing;  but  just  such  a  thing  as  they 
wished  it  to  be.  According  to  their  loose  construction,  they  must 
not  commit  adultery,  but  might  indulge  inward  lusts — must  love 
their  neighbor,  but  might  hate  their  enemy — must  not  do  an  in- 
jury, but  might  revenge  one — must  perform  their  oaths  to  the 
Lord ;  but  might  swear  by  the  throne  of  God,  by  the  gift  on 
the  altar,  or  by  their  head,  without  bringing  themselves  under  any 
obligation.  They  must  not  kill,  but  might  revile  their  brethren 
and  indulge  wrath  in  their  breasts.  They  must  honor  their  par- 
ents ;  but  might  leave  them  in  the  day  of  impotence,  to  starve, 
by  consecrating  to  some  holy  use  the  necessary  means  of  their 
maintenance. 

When  they  had  brought  the  law  of  God  to  a  level  with  their 
own  lusts,  they  fancied  themselves  righteous,  because  the  law,  as 
they  explained  it,  did  not  condemn  them.  Whereas  in  truth  they 
had  explained  away  all  the  better  part,  and  nothing  remained, 
which  could  be  a  safe  rule  of  common  conduct. 

3.  It  is  not  uncommon,  that  men  lay  the  principal  weight  of 
religion  on  the  smaller  parts  of  it ;  and  place  the  whole  of  it  in 
things  which  are  only  the  means  and  instruments  of  it.  The 
pharisee  valued  himself  on  his  frequent  fastings  ;  on  his  punctual 
payment  of  tythes,  and  on  his  abstinence  from  some  of  the  grosser 
forms  of  vice.  But  he  ought  to  have  considered,  that  the  exter- 
nal ceremonies  of  worship  were  but  the  means  of  religion,  and 
were  of  no  worth,  when  they  failed  of  their  end — that  purity  of 
heart  and  truth  in  the  inward  parts  are  as  strictly  required,  as  de- 
cency of  behavior — that  virtue  is  not  merely  negative,  but  posi- 
tive— that  we  must  do  good  as  we  have  opportunity,  as  well  as 
forbear  to  do  evil. 

38 


* 


300  SERMON  TWENTY-N1NTH. 


4.  Hypocrites  fix  their  whole  attention  on  the  things  which  ap- 
pear commendable  in  their  conduct,  and  overlook  that  which  is 
censurable.  The  pharisee  boasted,  that  he  was  not  unjust,  op- 
pressive and  adulterous — If  this  were  true,  so  far  was  well.  But 
he  did  not  consider  wherein  he  had  deviated  from  rectitude.  He 
took  no  notice  of  his  pride  and  uncharitableness,  though  these 
were  so  strong  as  to  operate  even  in  his  prayers.  Some,  we  see, 
glory  so  much  in  a  few  good  things  which  they  do,  and  in  their 
Ireedom  from  some  common  vices,  that  they  conclude  all  is  well, 
and  never  bring  themselves  to  the  light  by  a  faithful  examination. 
Or,  if  at  any  time  conscience  reminds  them  of  their  sins,  they  in- 
vent some  plausible  excuse  for  them,  and  study  to  balance  them 
by  a  recurrence  to  their  innocence  and  virtue  in  other  respects. 

5.  Hypocrites  support  their  pride  and  confidence  by  comparing 
themselves  with  other  men,  whom  they  think  to  be  more  faulty 
than  they  are  themselves. 

The  pharisee  trusted  in  himself  that  he  was  righteous.  Why  ? 
Because  he  was  not  such  a  man  as  he  supposed  the  publican  to 
be.  He  compared  himself  with  one  whom  he  had  denounced  as 
a  very  bad  man,  and  because  he  thought  that  in  the  comparison 
he  could  claim  a  preference,  he  concluded  himself  to  be  righteous. 
But  if  the  publican  were  as  bad  a  man  as  he  supposed,  what  was 
that  to  him  ?  Was  he  at  all  the  better,  for  his  neighbour's  being 
wicked  ?  If  he  did  not  practise  the  three  vices,  which  he  imputed 
to  another,  did  it  follow  from  thence,  that  he  practised  none  ?  We 
must  not  conclude  ourselves  to  be  really  virtuous,  merely  because 
we  see,  or  think  we  see,  others  who  are  worse  than  we  are.  We 
must  draw  this  conclusion  only  from  the  evidence  that  we  find  of 
our  own  godly  sincerity.  The  apostle's  direction  is,  that  we  prove 
our  own  works,  and  thus  have  rejoicing  in  ourselves  alone,  and 
not  in  another.  True  and  safe  rejoicing  arises  from  the  testimo- 
ny of  our  conscience,  that  in  simplicity  and  godly  sincerity,  we 
have  our  conversation  in  the  world. 

The  sins  of  good  men,  whose  names  are  recorded  in  scripture, 
as  those  of  David  and  Peter,  are  the  main  support  of  the  hope  of 
some  hypocrites.  They  argue  thus.  '  We  never  committed  such 
crimes  as  those  men  are  charged  with.     If  they  were  men  after 


SERMON  TWENTY-NINTH.  3U1 

God's  own  heart,  what  reason  have  we  lo  doubt  of  our  final  accept- 
ance ?'  But  ask  yourselves  ;  Have  you  ever  repented  of  your 
smaller  sins,  as  they  repented?  Have  you  ever  sought  mercy  with 
the  same  importunity — the  same  humility — the  same  contrition  of 
heart,  with  which  they  sought  it  ?  Their  guilt  consisted  only  in  a 
particular  transgression,  and  this  was  followed  with  repentance. 
Do  you  repeat  your  transgressions  without  remorse  and  without 
amendment  ?  Your  case  essentially  differs  from  their's.  Your 
comfort  must  be  derived  from  your  own  repentance — not  from  the 
transgressions  of  other  men.     I  would  observe 

Once  more.  Some  deceive  themselves  into  an  opinion  of  their 
own  piety,  by  their  disposition  to  censure  and  condemn  others. 
This  pharisee,  doubdess,  made  great  rnmplaints  of  the  wicked- 
ness of  the  times.  In  his  prayer  he  reprobated  all  men  but  him- 
self and  his  own  sect.*  '  I  am  not  like  other  men.'  Finding  that 
he  had  a  zeal,  such  as  it  was,  against  the  sins  of  others,  he  made 
this  an  argument  of  his  own  piety.  But  what  does  a  zeal  against 
other  men's  sins  avail,  as  long  as  we  are  content  with  our  own  ? 
If  we  have  a  zeal  for  God,  according  to  knowledge,  we  shall  be 
zealous  to  repent  and  to  maintain  good  works. 

Having  illustrated  the  various  arts  of  self-deception,  we  proceed 
to  another  remark  on  the  parable. 

G.  It  is  common  for  men,  when  they  think  of  sins  which  are 
not  their  own,  to  condemn  them  in  others  without  examining 
themselves.  The  pharisee,  when  he  thanked  God  that  he  was 
not  as  other  men,  immediately  turned  his  eyes  on  the  publican, 
and  reproached  him  for  not  being  as  righteous  as  himself. 

We  are  apt  to  excuse  and  palliate  our  own  faults,  whether  oth- 
ers are  guilty  of  them  or  not.  But  when  others  are  guilty  of  faults, 
from  which  we  think  ourselves  clear,  we  are  little  disposed  to  ad- 
mit the  same  excuses  for  them.  It  will  be  more  useful,  and  a  bet- 
ter evidence  of  a  good  heart,  to  be  candid  toward  others  and  se- 
vere with  ourselves.  Hypocrites  will  always  be  forward  to  cen- 
sure others ;  but  they  take  no  care  to  know,  examine,  or  mend 
their  own  hearts.  The  pharisee  assumed  an  unbounded  liberty 
in  condemning  mankind;  but  he  was  utterly  insensible  to  his  own 
guilt.     He  could  discern  a  mote  in  another's  eye,  when  he  felt  not 


302  SERMON  TWENTY-NINTH. 

a  beam  in  his  own  eye.  There  are  many  who  judge  and  con- 
demn their  neighbours,  when  they  themselves  do  the  same  things. 
Our  first  care  should  be  to  correct  the  errors  of  our  own  hearts, 
and  reform  the  irregularities  of  our  own  lives. 

Nothing  can  be  more  absurd  than  for  a  man  to  be  severe  against 
the  sins  of  his  neighbours,  and  at  the  same  time  indulgent  to  his 
own.  '  Cast  out  the  beam  out  of  thine  own  eye,'  says  our  Saviour, 
'  then  thou  canst  see  clearly  to  pull  the  mote  out  of  thy  brother's 
eye.'  Then  only  can  we  have  influence  in  our  attempts  to  re- 
form others,  when  we  begin  with  ourselves.  '  Let  your  light  so 
shine  before  men,  that  they  may  see  your  good  works  and  glorify 
God. 

7.  It  becomes  us  to  consider  and  admire  the  great  mercy  of 
God  to  guilty  men.  The  publican,  though  he  was  a  sinner,  for 
such  he  confessed  himself  to  be,  yet  upon  his  humble  confession, 
penitence  and  prayer,  obtained  mercy.  He  went  down  to  his 
house  justified.  This  affords  mighty  encouragement  to  sinners  of 
all  descriptions  to  come  to  God  for  pardon  with  penitent  supplica- 
tion. If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins,  and  to  cleanse  from  all  unrighteousness.  Let  sinners 
under  an  awakened  sense  of  guilt  read  this  parable,  and  they  will 
see  an  encouraging  hope  set  before  them.  Let  them  look  to  the 
cross  on  which  the  Saviour  died  and  their  hope  will  be  increased 
and  confirmed.  The  blood  of  Christ  there  shed,  cleanses  from 
all  sin.  And  he  that  spared  not  his  own  son,  but  delivered  him 
up  for  us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things.  Our  hope  stands  on  a  better  foundation,  than  did  the 
hope  of  the  publican.  His  hope  rested  on  the  mercy  of  God  re- 
vealed in  his  word.  Our  hope  may  rest  on  this  mercy  more  fully 
displayed  in  the  death  of  Christ,  and  on  a  promise  sealed  by  that 
blood  which  cleanses  from  all  sin. 

Finally.  We  see  what  is  necessary  to  render  our  prayers  ac- 
ceptable to  God.  On  the  one  hand  we  must  guard  against  pre- 
sumption, confidence  in  ourselves,  spiritual  pride,  self-conceit, 
formality  and  hypocrisy,  and  a  censorious,  uncharitable  spirit. 
These  were  the  tempters  which  blasted  the  pharisee's  devotions. 
On  the  other  hand,  we  must  come  to  God  with  humility,  serious- 


SERMON  TWENTY-NINTH. 


303 


ness  and  reverence  ;  with  a  sense  of  our  wants,  and  with  corres- 
pondent desires ;  and  our  prayers  must  be  animated  with  faith 
and  hope.  And  since  a  dying,  risen  and  interceding  Saviour  is 
revealed,  whatever  we  do,  we  must  do  all  in  his  name ;  praying  and 
giving  thanks  to  the  Father  through  him. 

Let  no  man  think,  that  because  the  publican  obtained  mercy  on 
this  short  petition,  '  God  be  merciful  to  me  a  sinner,'  he  may  also 
find  mercy  with  God  at  any  time,  if  he  only  utter  the  same,  or  the 
like  form  of  words.  For  the  publican's  prayer  proceeded  from  a 
heart  penetrated  with  a  sense  of  his  sins.  It  was  not  the  effect  of 
sickness,  distress  or  approaching  death.  He  is  represented  as  be- 
ing able  to  go  up  to  the  temple  ;  but  it  proceeded  from  conscious 
guilt  and  hope  of  mercy. 

If  we  hope  to  be  heard  when  we  cry  for  mercy  to  pardon  and 
grace  to  help,  we  must  cry  in  the  manner  in  which  he  did — with 
humility — with  importunity — with  faith — with  a  sense  of  sin — of 
our  dependence  on  mercy — and  of  our  desert  of  misery.  It  is 
sin  which  must  affect  us,  rather  than  the  immediate  apprehension 
of  death.  If  we  regard  iniquity  in  our  hearts,  the  Lord  will  not 
hear  us.  Let  us  come,  as  this  penitent  came,  to  the  throne  of 
grace,  and  we  shall  not  be  sent  empty  away.  We  shall  go  down 
to  our  houses  justified.  Jesus  will  not  break  the  bruised  reed,  nor 
quench  the  smoking  flax,  till  he  send  forth  judgment  unto  victory. 
In  him  let  the  humble  trust.  This  is  his  call :  '  Come  unto  me 
all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you  rest. 
Take  my  yoke  which  is  easy,  and  my  burden  which  is  light. 
Learn  of  me,  for  I  am  meek  and  lowly,  and  ye  shall  find  rest  to 
your  souls. 


SERMON  XXX. 


THE    EVIDENCES    OF    OUR   TITLE    TO    THE    HEAVENLY 
INHERITANCE. 


GENESIS  xv.  8. 

And  he  said,  Lord  God,  whereby  shall  I  know,  that  1  shall  in- 
herit it. 

The  j  '  :•  Abraham  was  called  ont  of  Urof  the  Chaldeans 
to  soj6u  i1  in  the  land  of  Canaan.  While  he  was  in  this  land, 
God  appeared  unto  him  in  a  vision,  and  made  him  a  promise  of 
a  numerous  posterity,  and  of  an  inheritance  for  them  in  the  coun- 
try in  which  he  now  sojourned.  God  said  to  him,  "  I  am  the 
Lord  that  brought  thee  out  of  Ur  of  the  Chaldees  to  give  thee 
this  land  to  inherit  it."  And  he  said,  "  Whereby  shall  I  know, 
that  I  shall  inherit  it  ?"  This  he  spake,  not  as  disbelieving  the  truth 
of  the  promise,  but  as  desiring  a  more  full  confirmation  of  his  faith. 
This  confirmation  God  was  pleased  to  grant  him,  in  the  manner 
related  in  the  following  part  of  the  chapter.  '  Abraham  believed 
God,  and  it  was  counted  to  him  for  righteousness.'  He  was  dis- 
tinguished by  the  eminence  of  his  faith.  He  is  called  the  father 
of  all  them  that  believe. 

The  land  of  Canaan,  which  was  promised  as  an  inheritance  to 
Abraham,  was  a  type  of  the  heavenly  inheritance,  which  is  prom- 


SERMON  THIRTIETH.  305 

ised  to  those  who  walk  in  the  steps  of  his  faith.  If  the  patriarch 
was  solicitous  to  know,  that  he  should  inherit  the  former,  much 
rather  should  we  feel  a  concern  to  know  our  title  to  the  latter. 
Canaan  was  a  valuable  inheritance,  but  heaven  is  far  more  valu- 
able. 

Canaan  is  called  a  holy  land  ;  for  it  was  sequestered  from  oth- 
er lands  for  the  people  whom  God  had  chosen  to  be  a  peculiar 
people  to  himself.  There,  God's  name  was  known,  his  worship 
maintained,  and  his  will  revealed.  There,  such  privileges  were 
enjoyed,  as  were  granted  to  no  other  country  on  earth.  The 
psalmist  says,  '  God  sheweth  his  word  unto  Jacob,  his  statutes  and 
his  judgments  to  Israel.  He  hath  not  dealt  so  with  any  nation, 
and  as  for  his  judgments  they  have  not  known  them.' 

Heaven  is  in  a  more  eminent  and  peculiar  sense  a  holy  place. 
Into  that,  nothing  enters  that  defiles — there  the  spirits  of  just  men 
are  made  perfect — there  God  displays  the  glories  of  his  character 
— there  he  is  worshipped  with  constancy,  zeal  and  delight.  There 
is  no  corruption  to  damp  the  fervor  of  devotion,  and  no  imper- 
tinent and  obtruding  objects  to  divert  the  pious  thoughts  of  the 
worshippers,  or  interrupt  their  pleasing  service. 

The  seed  of  Abraham  in  Canaan  saw  many  wonderful  works  of 
God — many  astonishing  interpositions — many  stupendous  mira- 
cles in  their  favour.  These  were  to  pious  men  subjects  of  delight- 
ful contemplation  and  devout  thanksgiving  and  praise.  In  heaven 
more  glorious  scenes  will  open  to  the  view  of  the  saints.  There 
they  will  behold  such  works,  as  they  never  saw  or  imagined  be- 
fore ;  and  many  works  which  they  have  seen,  they  will  there  be- 
hold more  clearly  and  understand  more  perfectly.  Their  views 
of  creation,  providence  and  grace  will  be  enlarged — The  myste- 
ries of  God's  dispensations  will  be  unfolded.  The  happy  conse- 
quences of  a  thousand  grievous  events  will  be  manifested.  They 
will  join  in  the  song  of  those  around  God's  throne.  '  Thou  art 
worthy  to  receive  glory  and  honor  and  power  ;  for  thou  hast  cre- 
ated all  things,  and  for  thy  pleasure  they  are  and  were  created. 
Great  and  marvellous  are  thy  works,  Lord  God  Almighty,  just 
and  true  are  thy  ways,  thou  King  of  Saints.  Worthy  is  the  Lamb 
that  was  slain,  for  he  hath  redeemed  us  by  his  blood.' 


306  SERMON  THIRTIETH, 

Canaan  was  a  rich  and  fruitful  inheritance.  It  was  a  land  flow- 
ing with  milk  and  honey,  and  abounding  in  all  the  blessings  which 
could  be  desired — a  land  in  which  they  might  dwell  securely,  and 
eat  bread  to  the  full.  In  this  respect  it  was  a  faint  emblem  of 
heaven,  where  '  the  saints  shall  hunger  no  more,  nor  thirst  any 
more,  neither  shall  the  sun  light  on  them,  nor  any  heat ;  and  the 
Lamb  shall  feed  them,  and  lead  them  to  living  fountains  of  water, 
and  God  shall  wipe  away  all  tears  from  their  eyes.' 

The  land  of  Caaaan  was  given  to  the  seed  of  Abraham  for  an 
everlasting  possession.  They  were  to  enjoy  this  land,  as  long  as 
ihey  continued  in  God's  covenant.  The  perpetuity  of  the  pos- 
session depended  on  the  constancy  of  their  obedience.  The 
promise  was  conditional.  When  they  departed  from  that  obedi- 
ence, which  was  the  condition  of  the  promise,  they  forfeited  the 
inheritance.  When  they  returned  to  God,  they  were  reinstated  in 
the  possession  of  it.  For  their  wickedness  they  were  sent  into 
captivity  in  Babylon. — In  their  captivity,  they  repented  and  sought 
God's  mercy;  and  were  again  restored  to  their  ancient  country 
and  privileges.  They  are  now,  for  their  unbelief,  cast  out  of  their 
land  again — but  they  are  still  preserved  as  a  distinct  nation. — The 
time  is  coming  when  they  will  embrace  the  gospel ;  and  then  they 
will  be  gathered  together  in  the  land  of  their  fathers,  and  will  in- 
herit it  to  the  end  of  time.  They  shall  long  enjoy  the  work  of 
their  hands.  The  promise,  therefore,  that  this  land  should  be  to 
the  seed  of  Abraham  an  everlasting  possession,  or  a  possession  to 
continue  as  long  as  the  earth  shall  be  a  habitation  for  men,  will 
doubtless  be  made  good ;  for  those  temporary  interruptions,  which 
are  caused  by  their  own  unbelief  and  disobedience,  are  no  infrac- 
tions of  the  promise.  This  promise,  however,  could  respect  the 
seed  of  Abraham  only  in  their  collective,  or  national  capacity — 
not  the  individuals  of  the  nation.  Though  a  nation  may  be  con- 
tinued long  by  a  succession  of  generations,  yet  the  particular  per- 
sons must  soon  be  removed  by  death. 

The  heavenly  inheritance  is  everlasting  in  the  most  absolute 
sense.  There  is  no  curse,  no  mortality,  no  succession  of  genera- 
tions among  the  happy  possessors  of  it.  Each  one  will  possess 
it  for  ever  in  his  own  personal  right.     His  probation  is  finished — 


SERMON  THIRTIETH.  307 

jus  holiness  is  confirmed — his  security  established.  There  will 
be  no  temptation  to  corrupt  him — no  sin  to  eject  him — no  death 
to  remove  him — no  enemy  to  supplant  him.  He  will  abide  for- 
ever in  the  inheritance  of  the  Lord,  under  his  sure  protection  and 
gracious  smiles.  This  is  an  eternal  inheritance.  It  is  an  inher- 
itance incorruptible,  undefiled,  and  fading  not  away.  It  is  now 
promised  to  the  faithful.  It  is  reserved  in  heaven  for  them ;  it  is 
secured  to  them  by  promise,  and  it  is  ready  to  be  revealed  in  the 
last  time. 

Here  now,  methinks,  I  hear  some  of  you  say  :  This  is,  indeed, 
a  good  land — I  feel  a  solicitude  to  obtain  a  share  in  it.  But 
whereby  shall  I  know  that  I  shall  inherit  it  ?  1  shall  endeavor  to 
answer  this  important  enquiry. 

1.  Look  to  the  patriarch  Abraham  and  see  how  he  gained  a 
knowledge  of  his  title  to  the  heavenly  inheritance. 

"  He  became  an  heir  of  the  promise  by  faith"  and  under  the 
influence  of  faith  he  walked  with  God  in  a  course  of  humble  obe- 
dience ;  he  lived  on  earth  as  a  pilgrim  and  a  stranger ;  sought  a 
better  country,  even  a  heavenly  ;  and  looked  for  a  city  which  hath 
foundations,  whose  builder  and  maker  is  God. 

The  apostle  to  the  Hebrews  exhorts  christians  to  give  diligence, 
even  to  the  end,  that  they  may  obtain  the  full  assurance  of  hope ; 
and  to  be  followers  of  them,  who  through  faith  and  patience  in- 
herit the  promises.  By  faith  we  obtain  a  title  to  the  promises  ; 
by  patience  and  persevering  obedience  we  prove  the  sincerity  of 
our  faith,  and  the  sureness  of  our  title.  The  promise  of  eternal 
life  is  to  them  who  seek  it  by  a  patient  continuance  in  wrell-doing. 

Now  ask  yourselves  :  Do  you  believe  there  is  an  heavenly  in- 
heritance, and  do  you  walk  as  if  you  believed  it  ?  Have  you  that 
faith  by  which  you  look  at  things  unseen  ?  Are  those  things  in 
the  steady  view  of  your  minds  ?  Is  it  your  governing  concern  to 
obtain  an  interest  in  the  world  above  ?  Do  you  live  like  Abraham 
who  saw  the  promises  afar  ofT,  and  was  persuaded  of  them  and 
embraced  them,  and  confessing  himself  a  stranger  in  the  earth, 
sought  a  heavenly  country  for  his  home,  and  relied  on  the  word 
of  God,  that  he  was  his  God,  and  had  prepared  for  him  a  city  f 
39 


JOS  SERMON  THIRTIETH. 

Observe  farther, 

2.  Abraham  desired  a  confirmation  of  his  faith.  He  sought  a 
fuller  evidence  of  his  title  to  the  inheritance.  He  enquired,  where- 
by shall  I  know  that  it  is  mine  ?  He  felt  its  importance,  and  wish- 
ed to  have  all  doubts  concerning  his  claim  to  it,  entirely  removed. 
Is  this  your  temper  ?  If  you  content  yourselves  with  a  careless 
and  superficial  hope  in  a  case  of  so  much  consequence,  you  are 
not  like  Abraham.  He  prayed,  Lord  God,  whereby  shall  I  knoiu 
that  I  shall  inherit  it  ? 

You  are  not  satisfied  with  a  doubtful  title  to  an  earthly  inheri- 
tance. If  your  heart  is  as  much  engaged  in  securing  a  heavenly, 
as  an  earthly  possession,  you  will  not  rest  contented  with  a  preca- 
rious claim  to  that.  You  will  fear,  lest  a  promise  being  left  you 
of  entering  into  it,  you  should  seem  to  come  short  of  it.  If  you 
are  not  as  solicitous  to  secure  an  eternal  as  a  temporal  inheritance, 
then  your  affections  are  principally  set  on  the  latter.  And  whether 
a  governing  affection  for  this  world  be  consistent  with  a  title  to 
heaven,  you  can  easily  judge  for  yourselves. 

3.  Whether  we  shall  inherit  the  heavenly  land,  we  are  to  know 
by  our  attendance  on  Divine  ordinances  ;  for  these  are  the  means 
by  which  we  are  to  improve  our  qualifications  for  it,  and  ascertain 
our  title  to  it. 

In  answer  to  Abraham's  enquiry,  God  directed  him  to  prepare 
and  offer  a  sacrifice.  He  prepared  it  in  exact  conformity  to  the 
Divine  instruction,  and  attended  upon  it  with  great  watchfulness 
and  care.  In  his  devout  attendance  God  gave  him  new  and  fresh 
assurance  of  the  promised  inheritance. 

God  has  instituted  other  ordinances  for  us  to  observe  ;  and  has 
appointed  them  for  the  same  gracious  purpose.  In  them  we  are 
to  seek  communion  with  God — to  learn  his  will — to  enliven  our 
faith — to  strengthen  our  resolutions  of  obedience,  and  thus  to  ac- 
quire a  knowledge  of  our  interest  in  his  favor. 

If  we  turn  away  from  the  institutions  of  God,  we  can  have  no 
evidence  of  our  title  to  the  inheritance  ;  for  we  not  only  neglect 
the  means  of  obtaining  this  evidence,  but  shew  a  temper  of  diso- 
bedience, which  is  inconsistent  with  such  evidence, 


SERMON  THIRTIETH.  309 

Let  us  not,  however,  depend  on  an  external  attendance  as  full 
evidence  in  the  case.  Negligence  is  evidence  against  us  ;  but 
bare  attendance  is  not  conclusive  evidence  for  us.  We  must  en- 
quire for  what  end,  and  in  what  manner,  we  observe  Divine  insti- 
tutions. Do  we  approach  them  with  a  desire  to  learn  God's  will 
— to  be  quickened  in  our  obedience — to  gain  the  knowledge  of 
ourselves,  and  to  correct  the  errors  of  our  hearts  and  lives  ?  And 
do  we  feel  a  love  to  them  and  delight  in  them  ?  Can  we  say  with 
the  saints  of  old,  "  How  amiable  are  thy  tabernacles,  O  Lord 
God  of  hosts :  our  soul  longeth,  yea  even  fainteth,  for  the  courts  of 
the  Lord  .?"  "  A  day  in  thine  house  is  better  than  a  thousand." 
"  Our  soul  thirsteth  for  thee,  our  flesh  longeth  for  thee,  in  a  dry 
and  thirsty  land,  where  is  no  water,  to  see  thy  power  and  glory, 
so  as  we  have  seen  thee  in  the  sanctuary.  Because  thy  loving 
kindness  is  better  than  life,  our  lips  shall  praise  thee.  Our  soul 
shall  be  satisfied  as  with  marrow  and  fatness.  O  send  out  thy 
light  and  thy  truth ;  let  them  lead  and  guide  us.  Let  them  bring 
us  into  thy  tabernacles.  Then  will  we  go  unto  the  altar  of  God  ; 
unto  God  our  exceeding  joy." 

If  we  have  the  same  end  in  approaching  God's  ordinances,  as 
he  had  in  instituting  them,  even  our  spiritual  edification  ;  and  if 
we  feel  our  hearts  corresponding  to  them  and  delighted  in  them ; 
then  we  have  communion  with  God,  and  receive  fresh  evidence 
that  we  shall  be  admitted  into  the  presence  of  his  glory. 

4.  Do  we  renounce  and  abhor  every  thing  which  is  inconsistent 
with  the  nature  of  this  inheritance  ? 

Into  heaven  nothing  can  enter  that  defiles,  or  works  abomina- 
tion. The  fearful  and  unbelieving  and  abominable  are  cast  out, 
and  will  have  their  part  in  a  far  different  place — in  a  place  more 
congenial  to  their  character.  "  Know  ye  not,"  says  the  apostle, 
"  that  the  unrighteous  shall  not  inherit  the  kingdom  of  God  ?  Be 
not  deceived  ;  neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
tioners shall  inherit  the  kingdom  of  God." 

There  is  a  kingdom  prepared ;  but  none  can  inherit  it  who  are 
habitually  unrighteous,  for  it  is  a  kingdom  of  righteousness  j   and 


310  SEKMON  THIRTIETH. 

God  will  cast  out  o«f  it  all  things  which  offend,  and  them  who  do 
iniquity. 

The  apostle  tells  us,  that  not  only  such  as  practise  all  unright- 
eousness, but  they  who  practise  any  unrighteousness,  shall  be  ex- 
cluded from  it.  If  then  there  be  any  known  wickedness  which 
we  love  and  indulge,  whether  it  be  impurity,  intemperance,  cov- 
etousness,  injustice,  deceit,  extortion,  envy,  or  malice,  or  what- 
ever kind  of  wickedness  it  be,  we  cannot  inherit  the  kingdom, 
until  we  are  washed,  justified  and  sanctified  in  the  name  of  the 
Lord  Jesus  and  by  the  Spirit  of  God. 

5.  To  know  whether  we  shall  inherit  the  heavenly  Canaan,  we 
must  enquire,  whether  we  have  a  temper  conformed  to  it — whether 
we  are  made  meet  to  be  partakers  of  it.  It  is  a  holy  land  ;  and 
without  holiness  none  can  enter  into  it.  The  inhabitants  of  it 
are  employed  in  holy  services  ;  and  without  holiness  we  cannot 
take  part  in  those  services.  The  Psalmist  makes  this  important 
enquiry,  "  Lord,  who  shall  abide  in  thy  tabernacle  ?  Who  shall 
dwell  in  thy  holy  hill  ?"  And  he  answers  under  Divine  direction, 
"  He  that  walketh  uprightly,  and  worketh  righteousness,  and 
speaketh  the  truth  in  his  heart.  He  that  doth  no  evil  to  his  neigh- 
bor, nor  taketh  up  a  reproach  against  him.  In  whose  eyes  a  vile 
person  is  contemned,  but  they  who  fear  the  Lord  are  honored." 
The  qualifications  for  the  heavenly  inheritance,  our  Saviour  has 
more  particularly  described.  The  blessedness  of  this  inheritance, 
he  tells  us,  belongs  to  those,  who  are  poor  and  humble  in  spirit — 
who  mourn  under  a  sense  of  their  sins,  and  seek  comfort  in  God's 
mercy  by  repentance — who  are  meek  and  gentle  in  their  temper, 
and  kind  and  beneficent  in  their  deportment  toward  mankind  ; 
yea,  even  toward  their  enemies,  as  well  as  their  friends — who 
hunger  and  thirst  after  righteousness,  and  are  never  satisfied  with 
the  scanty  measure  which  they  have,  but  reach  after  more  full 
supplies — who  are  merciful  to  the  afflicted,  and  forward  to  relieve 
them  in  their  distress,  and  to  comfort  them  in  their  sorrow — who 
are  pure  in  heart,  free  from  evil  passions  and  vile  affections,  and 
conformed  to  the  Divine  character  in  holiness  and  goodness — who 
are  of  a  peaceable  disposition  in  themselves,  and  who  study  the 
tilings  which  make  for  peace  among  others,  and  who  are  stedfast 


SERMON  THIRTIETH.  3H 

in  the  practice  of  righteousness,  even  though  they  should  be  re- 
viled and  persecuted  for  righteousness'  sake.  Such  arc  the  men 
who  shall  inherit  the  land  of  promise. 

The  religion  which  qualifies  men  for  heaven,  is  not  merely  an 
abstinence  from  vice  and  wickedness  in  its  grossest  forms.  It  is 
positive  purity  and  goodness.  To  constitute  this  religion,  there 
must  be  a  real  love  of  God's  character — an  esteem  and  approba- 
tion of  his  commands — a  submission  to  his  government,  as  well 
as  a  forbearance  of  what  the  world  calls  evil. 

That  we  might  not  have  too  partial  and  limited  ideas  of  reli- 
gion, the  apostle  describes  it  both  negatively  and  positively.  He 
tells  us,  what  it  is  not,  and  what  it  is — what  it  excludes,  and  what 
it  contains.  "  Ye  have  been  taught,  as  the  truth  is  in  Jesus,  that 
ye  put  off  concerning  your  former  conversation,  the  old  man, 
which  is  corrupt  according  to  the  deceitful  lusts,  and  be  renewed 
in  the  spirit  of  your  mind;  and  that  ye  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  holiness. 
Wherefore  put  away  lying,  and  speak  every  man  truth  with  his 
neighbor.  Let  him  that  stole,  steal  no  more  ;  but  rather  let  him 
work  with  his  hands  the  thing  which  is  good,  that  he  may  give 
to  him  that  needeth.  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that  which  is  good  to  the  use  of  edifying. 
Let  all  bitterness  and  wrath  and  clamor  be  put  away  from  you, 
and  be  ye  kind  one  to  another,  tender  hearted,  forgiving  one 
another.  Be  ye  followers  of  God,  and  walk  in  love.  Be  not 
conformed  to  this  world,  but  be  ye  transformed  by  the  renewing 
of  your  mind,  that  ye  may  prove  what  is  the  acceptable  will  of 
God." 

The  state  of  heaven  is  not  merely  the  absence  of  misery,  but 
the  enjoyment  of  happiness.  The  cpjalifieation  must  be  not 
merely  the  denial  of  ungodliness  and  worldly  lusts,  but  the  love 
of  godliness,  sobriety  and  righteousness.  If  there  be  positive 
happiness  in  heaven,  there  must,  in  order  to  our  enjoying  it,  be  a 
temper  of  positive  holiness  formed  in  us. 

You  think,  that  you  shall  enter  into  heaven,  because  you  shun 
many  of  the  vices  which  others  practise.  But  possibly  you 
would  shun  these  vices,  even  though  you  thought  there  was  no 


312  SKRMON  THIRTIETH. 

such  place  as  heaven.  It  may  be,  your  constitution,  your  interest, 
your  worldly  circumstances,  your  social  connections  forhid  them. 
Do  you  love  and  practise  the  opposite  virtues  ?  Do  you  practise 
them,  even  when  the  world  would  tempt  you  to  renounce  them  ? 
You  must  not  only  abhor  that  which  is  evil,  but  cleave  to  that 
which  is  good. 

G.  That  you  may  know  whether  you  shall  inherit  the  heavenly 
country,  enquire,  whether  you  have  been  sealed  by  the  Spirit,  and 
whether  you  have  the  earnest  of  the  Spirit  in  your  hearts.  This 
is  an  evidence  in  the  case,  on  which  the  scripture  lays  great  weight 
and  to  which  you  ought  carefully  to  attend. 

The  apostle  says  to  the  Ephesians,  "  Ye  have  obtained  an  in- 
heritance in  Christ,  in  whom,  after  ye  believed,  ye  were  sealed 
with  the  Holy  Spirit  of  promise,  which  is  the  earnest  of  our  in- 
heritance until  the  redemption  of  the  purchased  possession."  He 
says  to  the  Corinthians,  "  All  the  promises  of  God  in  Christ  are 
yea,  and  amen.  He  who  hath  anointed  us  in  God,  hath  also 
sealed  us  and  given  the  earnest  of  the  Spirit  in  our  hearts."  And 
to  the  Romans  he  also  says,  "  Ye  have  received  the  spirit  of  adop- 
tion, whereby  we  cry,  Abba,  Father.  The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God  ;  and  if 
children,  then   heirs ;  heirs  of  God   and  joint  heirs  with  Christ." 

A  seal  leaves  its  image  on  the  substance,  on  which  it  is  im- 
pressed. This  kind  of  sealing,  in  common  usage,  is  designed 
for  evidence  of  a  person's  right  to  some  privilege,  or  property  con- 
veyed to  him  by  another.  In  allusion  to  this  usage,  the  apostle 
speaks  of  the  sealing  of  the  Sjiirit  as  an  evidence  of  our  title  to 
the  heavenly  inheritance.  As  the  seal  leaves  its  image  on  the 
wax,  so  the  Spirit,  in  the  work  of  sanctification,  forms  the  Divine 
image  in  the  soul.  What  are  the  marks  and  characters  of  this 
Divine  seal  the  apostle  particularly  instructs  us.  They  are  "  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith,  meekness, 
temperance;"  or  as  he  elsewhere  expresses  them  more  summarily, 
they  are  "  all  goodness  and  righteousness  and  truth." 

Now  if  we  have  these  virtues  and  graces  wrought  in  our  souls, 
we  have  the  seal  of  the  Spirit.  And  the  existence  of  these  graces 
hi  us  is  called  the  earnest  of  the  Spirit;  and  the  first  fruits  of  the 


SERMON  TIIIRTIETir.  313 

Spirit.  They  are  a  pledge  and  earnest  of  our  inheritance,  as 
they  are  a  preparation  for  it,  and  an  anticipation  of  it.  They  arc 
not  only  a  qualification  for  heaven,  but  they  are  heaven  alreadv 
begun.  The  comfort  and  pleasure  resulting  from  a  holy  temper 
wrought  in  the  soul  are  foretastes  of  heaven.  They  are  the  first 
fruits  of  the  promised  land.  Thus  the  Spirit  witnesses  with  our 
spirit,  that  we  are  heirs  of  God.  The  work  of  sanctification  in 
the  soul  is  an  evidence  of  our  heirship.  As  this  is  a  work  of  the 
Divine  Spirit  on  our  spirit,  so  in  this  work  he  bears  witness  with 
our  spirit.  And  this  testimony  is  complete,  when,  by  quickening 
our  graces  into  sensible  exercise,  he  enables  us  to  discern  their 
truth  and  reality. 

In  enquiring,  therefore,  after  the  earnest,  seal  and  testimony  of 
the  Spirit,  we  are  not  to  look  for  any  extraordinary  discovery  in  a 
way  of  immediate  communication,  or  revelation  ;  but  to  examine 
the  habitual  state  and  temper  of  our  minds.  If  we  find  in  our- 
selves those  graces  which  the  gospel  requires,  and  which  consti- 
tute the  christian  character,  such  as  love  to  God,  charity  to  man- 
kind, affection  for  good  men,  meekness,  humility,  patience,  con- 
tentment and  sobriety;  then  we  have  the  sealing  of  the  Spirit ; 
and  hereby  we  may  know,  that  we  shall  inherit  the  purchased 
possession. 

Paul  says,  "  God  hath  anointed  and  sealed  us."  And  what 
Paul  calls  the  sealing,  St.  John  calls  the  anointing  of  the  Spirit. 
"This,"  says  he,  "is  the  promise,  which  God  hath  promised, 
even  eternal  life."  The  promise  is  sure,  but  how  shall  we  know 
whether  it  belongs  to  us  f  The  apostle  adds,  "  The  anointing," 
that  is,  the  sanctification,  "  which  ye  have  received  of  him  abid- 
eth  in  you."  There  is  a  permanently  holy  change  formed  in 
you.  "  And  ye  need  not  that  any  man  teach  you" — that  is,  in- 
struct you  whether  the  promise  of  eternal  life  belongs  to  you ; 
"  But  as  the  same  anointing  teacheth  you  of  all  things"  relative 
to  this  question,  "  and  is  truth,  and  as  it  hath  taught  you,  so  abide 
in  it."  Let  this  work  of  sanctification  continue,  and  increase, 
and  you  will  have  a  continual  evidence  of  your  interest  in  the 
promise.  "  And  now  abide  in  Christ,"  that  is,  in  the  faith  of 
Christ's  gospel,  "  that  when  he  shall  appear,  ye  may  have  confi- 


314  SERMON  THIRTIETH. 

dence,  and  may  not  be  ashamed  before  him  at  his  coming." 
"  If  ye  know  that  he  is  righteous,  ye  know  that  every  one  who 
doth  righteousness  is  born  of  him.  Now  we  are  the  sons  of  God — 
and  it  doth  not  yet  appear  what  we  shall  be — but  we  know  that 
when  he  shall  appear,  we  shall  be  like  him,  for  we  shall  see  him 
as  he  is.  And  every  man  that  hath  this  hope,  purifieth  himself,  as 
he  is  pure." 

I  have  now  laid  before  you  the  nature  and  excellency  of  the 
good  land  which  God  has  promised  to  his  people  ;  and  have  ans- 
wered the  question,  Whereby  shall  I  know  that  I  shall  inherit  it? 

If  I  had  been  describing  some  country  in  this  world,  which  was 
preferable  to  all  other  countries,  and  had  been  shewing  you  how 
you  might  obtain  a  settlement  in  it,  and  might  know  that  you 
should  inherit  it,  probably  you  would  give  me  your  attention. 

The  present  is  a  subject  of  much  higher  importance,  and  I  hope 
you  have  not  been  inattentive  to  this. 

The  land  of  Canaan,  which  was  formerly  called  the  glory  of  all 
lands,  falls  infinitely  below  the  land  which  has  this  day  been  of- 
fered us  for  an  everlasting  possession.  Who  is  there,  that  does 
not  desire  to  inherit  it  ?  If  you  desire  to  inherit  it,  surely  you  have 
enquired,  '  Whereby  shall  we  know  that  we  shall  inherit  it  ? 
The  evidences  of  your  title  have  been  stated.  Can  you,  on  the 
foot  of  these  evidences,  support  a  claim  to  it  ?  If  you  can,  you  are 
rich  and  happy — you  will  inherit  all  things.  You  may  be  con- 
tented in  poverty,  for  you  are  rich.  You  may  be  patient  in  ad- 
versity, for  your  souls  are  in  health.  You  may  cheerfully  distri- 
bute your  substance,  for  by  scattering  you  increase.  You  may 
take  joyfully  the  spoiling  of  your  goods,  knowing  that  you  have 
in  heaven  a  better  and  enduring  substance.  Let  those  who  are 
rich  in  this  world,  be  rich  in  good  works  ;  ready  to  distribute,  and 
willing  to  communicate  ;  for  they  will  lay  up  for  themselves  a 
good  foundation  against  the  time  to  come,  and  will  lay  hold  on 
eternal  life.  Let  them  who  arc  poor  in  this  world,  rejoice  in  the 
assurance,  that  '  God  has  chosen  the  poor,  who  are  rich  in  faith, 
to  be  heirs  of  the  kingdom,  which  he  has  promised  to  them  wh(5 
love  him.'  Let  all  learn,  in  whatsoever  state  they  are,  therewith 
to  be  content,  for  God  will  supply  all  their  need,  according  to  th« 


SERMON  THIRTIETH.  31 5 

riches  of  his  goodness  in  Jesus  Christ.  Let  them  who  are  in  af. 
Miction,  be  patient  and  establish  their  hearts,  for  the  coming  of  the 
Lord  draweth  nigh,  and  he  will  admit  them  to  inherit  a  kingdom 
prepared  for  them  from  the  foundation  of  the  world. 

If  you  have  good  evidence,  that  you  shall  inherit  the  kingdom, 
keep  your  evidence  bright,  and  brighten  it  more  and  more.  Walk 
by  faith  in  unseen  things — keep  the  eyes  of  your  faith  fixed  on 
the  future  world — strengthen  your  faith,  and  enliven  your  heaven- 
ly affections  by  attending  on  the  instituted  worship  and  ordinances 
of  God — be  not  conformed  to  this  world,  but  be  ye,  more  and 
more,  transformed  by  the  renewing  of  your  minds,  proving  what  is 
acceptable  in  the  sight  of  God — be  followers  of  them,  who  by  faith 
and  patience  inherit  the  promises,  and  thus  give  diligence  to  the 
full  assurance  of  hope  to  the  end. 

If  any  find  the  evidences  which  have  been  stated,  inapplicable 
to  themselves,  and  are  led  hence  to  conclude,  that  the  inheritance 
described  is  not  their's  ;  let  them  not  continue  in  so  unsafe  and 
unhappy  a  state.  The  inheritance  is  glorious;  it  is  offered  to  all 
without  distinction ;  but  the  conditions  must  be  complied  with, 
before  any  can  know  that  they  shall  obtain  it.  The  conditions 
are  such,  and  only  such  as  are  necessary  to  the  possession.  They 
are  such  as  imply  a  meetness  to  partake  of  it. 

Go  to  God,  and  implore  his  grace  for  the  renewal  and  sanctifi- 
cation  of  your  souls — renounce  the  ways  and  manners  of  the 
world — devote  yourselves  to  God  to  serve  him  in  newness  of  life 
— converse  with  his  word — attend  on  his  worship — yield  your- 
selves servants  to  him — commit  yourselves  to  the  guidance  of  his 
Spirit  and  to  the  protection  of  his  grace,  and  place  your  hope  in 
his  faithfulness  and  promise.  Go,  like  the  returning  captives, 
mourning  your  past  sins  ;  seek  the  Lord  your  God — ask  the  way 
to  Zion  with  your  faces  thitherward — stand  in  the  way  and  see — 
ask  for  the  old  paths,  where  is  the  good  way — walk  therein  and 
ye  shall  find  rest  to  your  souls. 


SERMON  XXXI. 


the  Sanger  of  offending  christ  s  little  ones. 


MATTHEW  xv  1 11.  10. 


Take  heed  that  ye  despise  not  one  of  these  Utile  ones ;  for  I  say 
unto  you  that  in  heaven  their  angels  do  always  behold  the  face  of 
my  Father  which  is  in  heaven. 


Such  a  race  of  beings  as  we  are,  attended  with  various  infirm- 
ities, subject  to  innumerable  wants,  probationers  for  future  happi- 
ness, and  soon  to  quit  the  present  scene  and  enter  upon  an  eter- 
nal state  of  existence,  ought  to  feel  for  each  other  in  every  calam- 
ity and  danger,  and  by  prudent  offices  of  kindness  and  love,  to 
assist  each  other's  safe  passage  through  this  world,  and  happy 
entrance  into  the  other. 

All  pride  in  the  contemplation  of  ourselves — all  contempt  of 
others  for  their  supposed  inferiority — all  such  treatment  as  would 
injure  their  feelings,  corrupt  their  minds,  or  endanger  their  future 
felicity,  is  utterly  inconsistent  with  the  condition  in  which  we  are 
placed,  and  our  relation  to  one  another ;  and  highly  offensive  to 
the  benevolent  Creator  whose  impartial  providence  extends  its 
care  to  small  as  well  as  great. 


SERMON  TH1RTY.FIRST.  317 

Benevolence  is  the  principle  which  should  dictate  our  social 
conduct.  And  this  principle  must  be  founded  in  humble  thoughts 
of  ourselves. 

When  the  disciples,  aspiring  to  a  worldly  superiority,  asked 
their  master,  who  should  be  greatest  in  his  kingdom,  he  rebuked 
their  ambition  by  placing  before  them  a  little  child,  as  an  emblem 
of  that  humility,  which  should  distinguish  his  disciples  from  the 
men  of  the  world.  "  Except  ye  be  converted,"  says  he,  "  and 
become  as  little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.  But  whosoever  shall  humble  himself  as  this  little  child, 
the  same  is  greatest  in  the  kingdom  of  heaven." 

Having  taught  them  humility  as  the  first  virtue  in  his  religion, 
he  next  inculcates  benevolence,  as  a  virtue  connected  with  it. 
"  Whoso  shall  receive  one  such  little  child  in  my  name,  receiveth 
me  )  but  whoso  shall  offend  one  of  these  little  ones  who  believe 
in  me,  it  were  better  for  him  that  a  mill-stone  were  hanged  about 
his  neck,  and  he  were  drowned  in  the  depth  of  the  sea." 

From  the  danger  of  offending  these  little  ones,  Christ  takes 
occasion  to  give  the  general  caution  in  the  text.  Take  heed  that 
ye  despise  them  not — that  you  entertain  not  such  indifferent  and 
contemptuous  ideas  of  them,  as  to  be  careless  how  you  treat  them, 
Think  it  not  a  small  matter  to  cast  in  their  way  offences  and 
stumbling-blocks,  because  they  are  little  ones.  For  this  reason 
you  must  rather  encourage,  strengthen  and  support  them.  To 
enforce  this  caution  he  represents  little  ones  as  God's  peculiar 
care.  He  has  given  the  angels  charge  of  them  ;  and  their  angels 
do  always  behold  His  face  in  heaven,  and  stand  ready  to  exe- 
cute His  commands  in  their  defence,  or  in  the  punishment  of  their 
«nemies. 

We  will  consider, 

I.  Who  are  intended  by  these  little  ones. 

If.  What  is  that  contempt  of  them  which  is  here  forbidden, 
and 

III.  The  force  of  the  argument  against  despising  them. 

I.  The  persons,  whom  we  are  cautioned  not  to  despise,  are 
called  little  ones.  They  are  said  to  have  believed  in  Christ — and 
are  compared  to  the  little  child  whom  Christ  placed  before  his 


3 IS  SERMON  THIRTY-FIRST. 

disciples,  as  an  example  of  that  character  which  he  requires  in 
us  all. 

The  persons  thus  primarily  intended,  are  pious  children  and 
youth.  Those  who,  impressed  with  a  sense  of  religion,  commit 
themselves  to  the  grace  and  to  the  service  of  their  Redeemer. 

There  were,  to  our  Saviour's  day,  some  who  believed  in  him 
while  they  were  but  little  ones.  From  the  womb  of  the  morning 
he  received  the  dew  of  the  youth.  Out  of  the  mouths  of  babes, 
flowed  praises  to  his  name.  The  children  in  the  temple  sang, 
Hosanna  to  the  Son  of  David.  John  speaks  of  little  children 
who  knew  the  Father,  and  who  had  obtained  forgiveness  by  faith 
in  Christ. 

The  tender  minds  of  the  young  are  more  susceptible  of  serious 
impressions,  than  those  in  riper  age ;  but  these  impressions  are 
more  easily  effaced  by  the  sensible  objects  which  surround  them. 

They  may  form  virtuous  resolutions,  but  they  meet  with  nu- 
merous temptations  which  divert  them  from  these  resolutions. 
Inexperienced  in  the  dangers  of  the  world,  they  are  liable  to  be 
entangled  in  unseen  and  unsuspected  snares.  They  need  more 
frequent  cautions,  counsels  and  encouragements,  than  those  who 
are  habituated  to  the  practice,  and  confirmed  in  the  purposes  of 
piety  and  religion.  They  are  thus  entitled  to  our  particular  atten- 
tion and  care. 

The  Saviour  expressed  a  special  concern  for  them ;  and  has 
enjoined  on  us  a  tender  and  cautious  treatment  of  them,  lest  we 
cause  their  feeble  feet  to  stumble  in  the  path  of  virtue,  on  which 
they  have  newly  entered. 

Besides  children  in  years,  there  are  many  who,  according  to 
the  style  of  scripture,  may  come  under  the  denomination  of  little 
ones. 

There  are  new-born  babes — those  who  have  but  lately  been 
begotten  through  the  gospel ;  and  though  they  may,  in  a  natural 
sense,  be  men,  yet  they  are  but  children — but  babes  in  Christ  Jesus. 
Their  powers,  as  men,  may  be  great ;  but  as  christians,  their  ex- 
perience is  but  short,  their  strength  small,  and  their  resolution 
weak.  These  are  exposed  to  many  of  the  same  dangers,  and 
therefore  need  the  same  cautious  and  tender  treatment,  as  chil- 


SERMON  THIRTY-FIRST.  gjo 

dren  in  age.  Christ  would  not  call  to  the  severer  and  more  rig- 
orous exercises  of  religion,  those  disciples,  who  had  but  newly- 
engaged  to  follow  him.  He  treated  them  with  tenderness,  lest 
he  should  discourage  their  hopeful  beginnings,  and  divert  them 
from  their  good  resolutions.  New  wine,  he  said,  must  not  be  put 
into  old  bottles,  lest  the  bottles  burst,  and  the  wine  be  lost;  but 
new  wine  must  be  put  into  new  bottles  that  both  may  be  pre- 
served. 

There  are  some,  whom  the  apostle  calls  weak  brethren.  These 
must  be  sustained  and  assisted  by  such  as  are  strong. 

Men  of  honest  hearts  and  virtuous  aims,  may  be  weak  through 
a  natural  inferiority  of  mental  powers — or  through  the  want  of 
education  and  an  opportunity  to  enlarge  the  mind  by  the  acquisi- 
tion of  knowledge — or  through  certain  prejudices  early  imbibed 
and  'ong  indulged — or  through  infirmities  of  body  which  affect, 
the  mind — or  through  the  difficulty  of  their  worldly  circumstances 
which  subjects  them  to  peculiar  temptations.  From  these  and 
similar  causes,  we  may  often  see  those  whom  we  esteem  as  up- 
right men,  still  betraying,  in  matters  of  religion,  much  of  the 
weakness,  injudiciousness,  and  instability  of  children.  These, 
therefore,  may  be  comprehended  in  the  appellation  of  little  ones 
who  believe  in  Christ. 

Now  the  treatment  which  elder  and  stronger  christians  owe 
them,  our  Saviour, 

II.  Expresses  in  our  text,  by  not  despising  them  ;  and  in  the 
preceding  verses,  by  receiving  them,  and  not  offending  them. 

The  same  language,  the  apostle  uses  in  the  fourteenth  chapter 
to  the  Romans.  "  Him  that  is  weak  in  faith,  receive  ye,  but  not 
to  doubtful  disputations.  One  believeth  that  he  may  cat  all  things; 
another,  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth, 
despise  him  that  eateth  not,  and  let  not  him  that  eateth  not,  judge 
him  that  eateth,  for  God  hath  received  him."  "  Why  dost  thou 
judge  thy  brother,  and  why  dost  thou  set  at  nought  thy  brother  ?" 
If  thy  brother  be  grieved  by  thy  meat,  thou  walkest  not  charita- 
bly. "  Judge  not  one  another,  but  judge  this  rather,  that  no  man 
put  a  stumbling-block,  or  an  occasion  to  fall,  in  his  brother's  way." 
Do  nothing  whereby  thy  brother  stumbleth,  or  is  offended,  or  is 


320  SKRMON  THIUTY-FIRST. 

made  weak.  The  same  cautions  are  found  in  the  first  epistle  to 
the  Corinthians.  Take  heed  lest  your  liberty  become  a  stum- 
bling-block to  them  who  are  weak.  When  ye  sin  against  the 
brethren,  and  wound  their  weak  conscience,  ye  sin  against  Christ. 
If  meat  make  my  brother  to  offend,  I  will  eat  no  flesh  while  the 
world  standeth,  lest  I  make  my  brother  to  offend. 

To  grieve,  offend,  judge,  or  reject  our  weak  brother,  or  by  any 
means  to  occasion  his  stumbling  and  falling,  or  to  walk  toward  him 
in  a  manner  inconsistent  with  charity,  humility  and  meekness,  is 
to  despise  one  of  Christ's  little  ones. 

Particularly, 

1.  We  despise  Christ's  little  ones,  when  we  reject,  on  accounf 
of  immaterial  differences,  those  whom  Christ  has  received. 

Christ  owns  as  his  disciples  all  who  with  the  heart  belie/e  in 
him,  and  submit  to  him.  The  qualifications  for  admissior  into 
his  kingdom  are  not  meat  and  drink,  but  righteousness  and  peace 
and  joy  in  the  Holy  Ghost — not  distinguished  abilities,  and  supe- 
rior gifts,  but  a  humble,  sincere,  and  good  heart.  The  apostle 
directs  those  who  are  strong  in  faith  to  receive  him  that  is  weak ; 
and  though  he  may  be  supposed  to  err  in  matters  of  mest  and 
drink,  not  to  reject  him,  for  God  has  received  him.  To  exclude 
from  our  favor  one  whom  God  has  received  to  his  favor,  is  to  des- 
pise not  only  man,  but  God.  It  is  to  set  ourselves  above  him, 
and  to  trample  on  the  merciful  constitution  of  his  government. 

It  will  at  once  be  admitted,  that  those  whom  God  receives,  we 
are  to  receive  too.  But  then  the  question  is,  How  shall  we  know 
whom  God  has  received  ?  The  apostle  tells  us,  we  must  walk 
charitably ;  and  charity  hopeth  all  things.  We  are  thus  to  receive 
as  our  brethren,  however  weak  they  may  appear,  all  whom  there 
is  a  charitable  ground  to  hope  that  God  has  received.  We  are 
not  to  reject  them  because  xhef  cannot  prove  beyond  doubt  their 
acceptance  with  God ;  but  to  receive  them  unless  we  can  prove 
their  rejection  of  God.  No  errors  or  infirmities,  no  differences 
of  opinion,  or  varieties  of  practice,  which  affect  not  the  substance 
of  religion,  can  be  a  justifiable  ground  on  which  to  reject  a  brother 
from  our  christian  communion,  or  from  our  charitable  opinion. 


SERMON  THIRTY-FIRST*  321 

We  are  not  to  condemn  men  as  sinners  for  errors  in  sentiment 
or  conduct,  which  may  be  imputed  to  weakness.  This  is  to  des- 
pise Christ's  little  ones. 

2.  We  show  a  contempt  of  our  brethren,  when  we  wound  and 
grieve  their  consciences  by  a  strenuous  adherence  to  things  indif- 
ferent, or  matters  which  we  ourselves  judge  not  to  be  important. 

Christians  differ  not  more  in  their  opinions,  than  in  their  ap- 
prehension of  the  importance  of  those  opinions.  A  youthful,  or  a 
weak  christian,  may  view  as  sacred,  certain  sentiments  or  usages,^ 
which  one  of  a  more  enlarged  and  liberal  mind,  may  see  to  be  in- 
different. In  cases  of  this  nature,  the  strong  must  bear  the  in- 
firmities of  the  weak  ;  not  please  themselves  only,  but  please  their 
brethren,  for  their  good  to  edification.  Now  if,  in  such  cases,  we 
take  the  side  which  is  contrary  to  the  opinion  of  our  brethren,,and 
stiffly  maintaining  it,  grieve  their  tender  minds,  we  treat  them 
with  the  contempt  which  Christ  forbids — We  discover  such  a  dis- 
regard to  their  peace  and  edification  as  is  inconsistent  with  chari- 
ty— In  matters  of  essential  importance,  we  must  not  please  men 
by  sinful  compliances  ;  for  if  we  thus  please  men  we  are  not  the 
servants  of  Christ — But  in  things  of  mere  expedience,  we  are  to 
condescend  to  men  of  low  estate  ;  and  if  we  have  faith  concern- 
ing the  lawfulness  of  an  action,  which  appears  sinful  to  our  broth- 
er, we  must  have  it  to  ourselves  before  God  ;  and  not  condemn 
ourselves  in  that  which  we  allow. 

3.  We  despise  Christ's  little  ones,  when  we  make  that  use  of 
our  christian   liberty  which  will  embolden  them  to  real  iniquity. 

Tender  minds  are  to  be  treated  with  caution.  The  young  and 
inexperienced  are  influenced  much  by  example.  We  should  con- 
duct in  their  presence  with  circumspection  and  reserve.  If  we 
venture  too  near  the  borders  of  vice,  we  may  embolden  them  to 
pass  over,  into  its  territories.  The  rule  given  by  the  apostle  to 
the  Corinthians,  concerning  eating  in  an  idol's  temple,  is  applica- 
ble to  all  cases  of  this  kind.  He  concedes  that  an  idol  is  noth- 
ing, and  though  a  christian  should  eat  meats  offered  to  an  idol,  he 
is  not  the  worse  ;  and  though  he  should  forbear,  he  is  not  the  bet- 
ter ;  for  its  being  consecrated  to  an  idol,  changes  not  its  quality. 
nor  need  to  affect  the  conscience  of  a  discerning  christian.    How- 


jjj  SERMON  THIRTY-FIRST. 

ever,  says  the  apostle,  take  heed  lest  this  Jiberty  of  your's  become 
a  stumbling  block  to  those  who  are  weak;  for  if  any  man  see 
thee,  who  hast  knowledge,  sit  at  meat  in  the  idol's  temple,  shall 
not  the  conscience  of  him  that  is  weak,  be  emboldened  to  eat 
things  offered  to  idols,  and  to  eat  in  honor  to  them,  and  through 
thy  knowledge  shall  thy  weak  brother  perish  for  whom  Christ 
died.  The  apostle  here  teaches  us  that  we  ought  never  to  use  our 
christian  liberty  in  such  a  manner,  as  will  tend  to  encourage  and 
embolden  others  in  things  really  sinful. 

4.  We  despise  the  weak,  when  we  by  any  means,  draw  them 
away  from  the  truth,  or  put  in  their  way  occasions  of  stumbling. 

If  we  entice  them  into  sin — set  before  them  corrupt  examples — 
instil  into  them  licentious  errors — ridicule  their  serious  resolutions 
and. virtuous  reformations;  and  after  they  have  escaped  the  cor- 
ruptions of  the  world,  entangle  them  again  therein,  we  offend 
Christ's  little  ones.  And  when  we  thus  sin  against  the  brethren 
we  sin  against  Christ. 

5.  Our  contempt  of  the  weak  appears  in  the  neglect  of  the  du- 
ties which  we  owe  them.  Benevolence  is  not  a  negative  virtue. 
It  includes  the  performance  of  positive  duties  ;  and  the  omission 
of  these,  is  despising  Christ's  little  ones  and  a  violation  of  chris- 
tian love,  as  well  as  direct  injuries.  We  are  to  strengthen  weak 
hands — confirm  feeble  knees — make  straight  paths  for  lame  feet, 
that  they  may  not  be  turned  out  of  the  way,  but  rather  be  healed. 
We  are  to  encourage  hopeful  beginnings  in  the  weak  and  young, 
and  animate  them  to  persevere  in  their  virtuous  purposes.  We  are 
to  instruct  the  ignorant — establish  the  wavering — reclaim  the  wan- 
dering— reprove  the  offending — warn  the  incautious — and  guard 
the  defenceless.  Inattention  to  these  christian  duties  discovers  a 
contempt  of  our  brethren  and  a  disregard  to  the  laws  of  Christ,  as 
well  as  real  injuries.  We  are  required  to  exhort  one  another — 
to  rebuke  our  brother  and  not  suffer  sin  upan  him — to  deliver 
those  who  are  drawn  unto  death. 

Christian  love  will  operate  not  merely  to  restrain  us  from  laying 
stumbling  blocks  before  the  weak  and  the  blind,  but.  excite  us  to 
remove  stumbling  blocks  out  of  their  way. 


SERMON  TIITRTY-FIU3T.  323 

Having  considered  the  caution  of  our  Saviour  against  despising 
his  little  ones,  let  us, 

III.  Attend  to  the  reason  of  this  caution — In  heaven  their  an- 
gels do  always  behold  the  face  of  my  Father  who  is  in  heaven. 

As  there  are  evil  spirits  who  roam  about,  seeking  whom  they 
may  destroy,  so  we  are  assured  from  revelation,  there  are  innu- 
merable multitudes  of  pure  and  benevolent  spirits  who  are  sent 
forth  to  minister  to  the  heirs  of  salvation.  And  our  Saviour  here 
teaches  us,  that  those  little  ones  who  believe  in  him,  are  the  spe- 
cial and  immediate  charge  of  angels  They  nrc  called  their  an- 
gels, to  signify  their  particular  care  for  such.  In  what  ways  an- 
gels administer  to  them  it  may  be  difficult  for  us  to  determine, 
but  of  the  fact  there  can  be  no  doubt,  since  it  is  so  plainly  and 
frequently  asserted  in  revelation.  They  may  be  employed  in  de- 
fending feeble  saints  and  little  ones  against  the  assaults  of  evil 
spirits — in  guarding  them  from  dangers  and  snares — in  watching 
them  while  they  sleep,  and  in  protecting  them  in  their  common 
employments. 

Nor  can  we  say,  how  often  seasonable  thoughts  and  wholesome 
counsels  may  be  suggested  by  their  friendly  influence.  If  we  be- 
lieve that  evil  spirits  have  power  to  work  in  the  children  of  diso- 
bedience, and  to  molest  the  minds  of  good  men  by  wicked  sug- 
gestions, we  must  believe  that  angels  have  as  much  power  to  in- 
fuse wholesome  meditations,  and  to  aid  and  strengthen  virtuous 
resolutions. 

But  what  seems  more  especially  to  be  intended  in  the  text,  is 
their  attention  to  the  injuries  which  Christ's  feeble  disciples  re- 
ceive, and  the  information  which  they  carry  to  heaven  against 
those,  who  despise  and  offend  these  little  ones.  Not  that  God 
needs  information  from  any  ',  for  his  eyes  are  on  all  his  creatures. 
But  to  impress  us  with  a  deeper  sense  of  the  danger  of  offending 
them,  Christ  represents  the  angels  as  watching  around  them,  and 
flying  to  heaven  with  the  report  of  every  thing  they  surfer. 

The  angels  are  often,  in  scripture,  represented  as  witnesses  of 
our  conduct.     The  apostle  therefore  charges  Timothy  to  fidelity 
in  his  office,  in  the  presence  of  the  elect  angels. 
41 


324  SEHMON  THIHTY'FLRST. 

Christ  says,  "  In  heaven  their  angels  do  always  behold  the  face 
of  my  Father."  But  if  they  are  always  in  heaven,  how  do  they 
watch  over  and  minister  to  Christ's  little  ones  here  on  earth  ?  Can 
they  be  in  heaven  and  on'  earth  at  the  same  time  I — But  can  we 
say  where  heaven  is  ?  Need  we  suppose  that  it  is  only  in  some 
distant  part  of  the  universe  ?  If  the  happiness  of  angels  and  saints 
consists  in  the  view  and  contemplation  of  God's  glory — in  the 
sense  and  enjoyment  of  his  favour — in  attending  his  worship  and 
doing  his  will,  may  not  heaven  be  in  one  place  as  well  as  another  ? 
God's  presence  fills  the  universe.  It  is  confined  to  no  part  of  the 
creation — to  no  part  ot  boundless  space.  Wherever  he  is  pleased 
to  manifest  his  glory  and  favor  to  his  rational  creatures,  there  he 
makes  a  heaven  to  them.  The  angels,  then,  may  be  said  to  be- 
hold the  face  of  God  in  heaven,  even  while  they  are  ministering 
to  saints  on  earth.  It  is  heaven  to  them  to  do  his  will  and  serve 
the  interests  of  his  kingdom.  It  is  heaven  to  them  to  exercise 
their  benevolence  in  promoting  the  happiness  of  the  meanest  and 
humblest  believers  here  below.  Did  the  heavenly  host  lose  any 
part  of  their  happiness — was  their  pleasure  and  enjoyment  in  any 
degree  suspended,  when  they  visited  the  shepherds  in  the  field, 
and  sang  glory  to  God  in  the  highest,  peace  on  earth  and  good 
will  to  men  ?  Or  when  they  sang  together  and  shouted  for  joy  at 
the  first  creation  of  the  world  ?  Is  it  not  from  the  contemplation  of 
God's  works  of  power,  wisdom  and  grace,  that  their  knowledge  is 
improved,  their  devotion  kindled,  and  their  joy  and  admiration 
raised  to  the  highest  elevation  ?  Angels  are  indeed  said  to  come 
from  heaven,  when  they  execute  particular  commissions  in  this 
world,  and  return  to  heaven,  when  they  have  finished  their  ser- 
vices. So  also  God  himself  is  said  to  come  down,  and  to  return 
again  to  his  place.  But  such  phrases,  as  they  respect  God,  are 
only  figurative,  and  used  in  accommodation  to  human  language 
and  conception.  As  they  respect  angels,  they  are  used,  not  to 
express  a  real  change  of  place,  but  rather  the  accomplishment  of 
their  errand.  When  the  angels  are  said  to  come  to  the  shepherds, 
and  to  go  away  from  them  into  heaven,  their  appearance  and  dis- 
appearance are  all  that  is  intended.     They  might  be  near  them 


SERMON  THIRTY-FIRST.  325 

before,  and  near  them  still ;  but  now  their  errand  was  executed, 
their  song  was  finished,  and  the  visible  glory  withdrawn. 

How  grand  and  solemn  is  the  thought,  that  we  dwell  in  the 
midst  of  spirits — that  we  are  daily  surrounded  with  angels — that 
we  continually  mingle  with  those  wonderful  beings,  though  they 
are  invisible  to  us  !  While  we  dwell  in  clay,  our  sight  is  too  dim 
to  perceive  the  company  that  we  are  in.  Should  the  curtain  be 
withdrawn,  and  our  eyes  enlightened,  how  should  we  be  surprised, 
to  find  where  we  arc,  and  whom  we  are  among. 

When  the  Syrians  compassed  the  city  of  Dothan,  where  Elisha 
was,  that  they  might  take  the  prophet ;  his  servant,  seeing  the  host 
which  surrounded  them,  exclaimed;  "  Alas,  my  master,  how  shall 
we  do  ?"  The  prophet  answered,  "  Fear  not,  there  are  more  with 
us,  than  with  them."  And  Elisha  prayed,  Lord,  open  his  eyes 
that  he  may  see.  And  the  Lord  opened  the  young  man's  eyes 
and  he  saw.  And  behold  the  mountain  was  full  of  horses  and 
chariots  of  fire  round  about  Elisha.  When  his  eyes  were  opened, 
he  beheld  a  numerous  guard  of  angels,  surrounding  the  prophet  to 
protect  him  from  his  enemies. 

The  situation  of  the  good  man  is,  doubtless,  still  the  same. 
Those  ministering  spirits,  which  are  sent  forth  to  minister  to  the 
heirs  of  salvation,  faithfully  attend  their  charge  ;  and  when  the 
christian  drops  his  mantle  of  clay,  and  sees  with  other  eyes,  he 
will,  like  the  prophet's  servant,  see  these  heavenly  beings  around 
him.  The  angel  of  the  Lord  encampeth  around  them  who  fear 
him.  These  friendly  spirits  attend  the  dying  beds  of  the  saints, 
receive  their  departing  souls,  and  convey  them  to  the  paradise  of 
God. 

Now,  if  the  angels,  those  dignified  and  exalted  beings,  disdain 
not  to  minister  to  the  meanest  saints,  even  to  Christ's  little  ones, 
shall  we  despise  them  ?  If  they  guard  and  defend  the  just,  shall 
we  dare  to  injure  them  ?  If  they  lead  and  support  the  tottering 
steps  of  the  weak  and  young,  shall  we  presume  to  throw  blocks 
in  their  way  ?  If  they  attend  upon  them,  can  we  innocently  neg- 
lect them  ?  How  insolent  is  that  pride  of  man,  which  despises 
the  saints  for  the  poverty  of  their  condition,  the  weakness  of  their 
powers,  the  disadvantages  of  their  education,  or  the  infirmities  of 


320  SERMON   THIRTY-FIRST. 

their  body,  when  angels  make  them,  on  these  accounts,  their  more 
immediate  care. 

If  they  attend  the  saints,  they  will  observe  the  injuries  and  of- 
fences which  we  offer  them.  They  will  behold  our  pride  and  in- 
solence with  displeasure.  If  they  have  immediate  access  to  God, 
and  are  always  admitted  to  his  face,  they  can  carry  to  him  their 
complaints  against  us.  Let  us  not  dare  then  to  despise  or  offend 
one  of  Christ's  little  ones,  lest,  as  one  expresses  it,  "  we  provoke 
those  mighty  spirits  to  sue  out  and  execute  some  commission  of 
vengeance  upon  us."  To  such  a  case  may  be  applied  God's 
warning  to  Israel.  I  send  my  angel  before  thee — beware  of  him 
— provoke  him  not — for  he  will  not  pardon  your  transgressions. 
No  conduct  of  our's  can  be  more  provoking  to  those  kind  and  be- 
nevolent spirits,  than  our  offending  and  despising  those  little  ones, 
of  whom  they  have  taken  the  charge,  and  for  whose  safety  they 
daily  watch. 

What  mighty  encouragement  have  the  young,  the  tender,  the 
weak,  and  new  beginners  in  religion,  to  persevere  in  their  virtuous 
course,  against  all  the  difficulties  and  dangers  which  may  threaten 
them.  Christ  has  made  you  so  much  the  objects  of  his  care,  that 
he  sends  his  angels  to  attend  you.  While  they  minister  to  the 
heirs  of  salvation  in  general,  they  exercise  a  more  special  watch 
over  you.  In  proportion  as  you  are  more  weak,  you  enjoy  a 
more  immediate  defence.  When  you  are  weak,  then  you  are 
stron<r.  Let  your  enemies  be  ever  so  numerous,  there  are  more 
with  you,  than  against  you. 

How  circumspect  should  we  be  in  all  our  walk,  since  so  many 
eyes  are  upon  us.  Not  the  eyes  of  men  only ;  they  see  but  few  of 
our  actions :  but  the  eyes  of  superior  beings — beings  of  more  per- 
fect knowledge  than  the  wisest,  and  of  higher  purity  than  the 
purest,  of  the  sons  of  men. 

Little  do  we  realize  the  state  which  we  are  in.  How  watchful 
are  we  of  our  behaviour  in  the  presence  of  those  whom  we  revere. 
How  careless  in  other  company.  But  if  we  are  always  in  the 
company  of  those  holy  angels,  who  are  full  of  eyes,  what  manner 
of  persons  ought  we  to  be  ?  Where  is  the  place,  and  what  is  the 
company,  in  which  we  can  safely,  or  decently  indulge  in  folly  and 


SERMON  THIRTY-FIRST.  327 

vice,  in  levity,  wantonness  and  impiety  ?  Can  we  sin  with  bold- 
ness, when  ten  thousand  eyes  are  upon  us,  and  when  multitudes  of 
angels  are  looking  at  us  with  indignation  and  astonishment  ? 

Viewing  ourselves  thus  surrounded  with  strict  observers — thus 
acting  under  the  eye  of  innumerable  spectators,  let  us  conduct  with 
the  dignity  of  christians — with  the  caution  of  probationers — with 
the  purity  of  those  who  expect  to  be  made  equal  to  angels. 

If  the  presence  of  angels  is  an  argument  of  weight,  a  more  sol- 
emn argument  still,  is  the  presence  of  the  Deity,  to  induce  us  to  be 
holy  in  all  manner  of  conversation.  He  seeth  not  as  man  seeth, 
nor  as  angels  see.  His  eyes  not  only  penetrate  the  curtains  of 
our  chamber,  but  reach  the  inmost  recesses  of  the  heart.  INo 
thought  is  hidden  from  him,  and  he  will  bring  every  work  into 
judgment  with  every  secret  thing. 

Let  us  act  as  under  the  eye  of  Him  who  searcheth  all  hearts,  and 
knoweth  all  the  imaginations  of  the  thoughts  ;  who  will  bring  to 
light  the  hidden  things  of  darkness,  and  make  manifest  the  coun- 
sels of  the  heart.  And  believing  that  we  must  all  stand  before  the 
judgment  seat  of  Christ,  and  every  one  of  us  must  give  an  account 
of  himself  to  God,  let  us  not  judge  or  set  at  nought  our  brother ;  but 
judge  this  rather,  that  no  man  put  a  stumbling  block,  or  occasion 
to  fall,  in  his  brother's  way. 

Let  us  hear,  in  a  word,  the  conclusion  of  the  whole  matter. 
Fear  God  and  keep  his  commandments,  for  this  is  the  whole  duty 
of  man. 


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